Thich Nhat Hanh The Los Angeles Peace Walk Young Adults

Transcription

Winter 2005–2006
A Journal of the Art of Mindful Living
Issue 41 $7/£5
Thich Nhat Hanh
on Karma & Continuation
The Los Angeles
Peace Walk
Young Adults Practice
Joyful Togetherness
Thay blowing bubbles at the October Order of Interbeing gathering at Deer Park Monastery
photos by Robert Sorrell
Plum Village Retreats
The Breath
of the Buddha
A Mindfulness
Retreat for Scientists in the
Field of Consciousness
June 1–21, 2006
A Convergence of Science and Meditation
After becoming enlightened, the Buddha Shakyamuni continued to practice
breathing, sitting, and walking meditation.
Practicing in this way helps us develop our
wisdom, compassion and happiness.
In this twenty-one day retreat, we will
study the practice of mindful breathing, using the texts of both Northern and Southern
Buddhist traditions of the Anapanasati
Sutra. We will explore how to update and
apply these teachings in our daily life, and
how we can offer them to others.
August 19–26 , 2006
Science studies the brain from outside,
but do we know what happens when we
look inside to experience our own minds?
Ancient Buddhist wisdom has been found
to correspond very closely with recent scientific discoveries on the nature of reality.
Discoveries in science can help Buddhist
meditators, and Buddhist teachings on
consciousness can help science. Zen Master Thich Nhat Hanh and the monks and
nuns of Plum Village invite you and your
family to a seven-day mindfulness retreat
to learn about our minds using Buddhist
teachings and recent scientific findings.
During the retreat participants are
invited to enjoy talks by and pose questions
to Zen Master Thich Nhat Hanh. Although
priority will be given to neuroscientists
and those who work in the scientific fields
of the brain, the mind, and consciousness,
everyone is welcome to attend.
In the beautiful setting of Plum Village, we will enjoy the powerful energy
of one hundred lay and monastic Dharma
teachers, and enjoy the brotherhood
and sisterhood of living in community.
Lectures will be in English and will be
simultaneously translated into French and
Vietnamese.
For further information and to register for these retreats:
Upper Hamlet Office, Plum Village, Le Pey, 24240 Thenac, France
Tel: (+33) 553 584858, Fax: (+33) 553 584917
E-mail: UH-office@plumvillage.org
www.plumvillage.org
A Journal of the Art of Mindful Living
in the Tradition of Thich Nhat Hanh
Issue 41 Winter 2005–2006
Advisor and Editor
Sister Annabel
Managing Editors
Barbara Casey and Janelle Combelic
Chan Phap Tue
Associate Editor
Design
LuminArts
Proofreading
Mushim Ikeda-Nash
Subscription Manager
Website Design
David Percival
Lien Ho
Webmaster
Brandy Sacks
Sangha Directory
Advisory Board
Leslie Rawls
Thay Phap Kham
Peggy Rowe Ward
Richard Brady
Jerry Braza
Submissions
Writing: Please send us the fruits of your practice. We
welcome longer feature articles (2,000–3,000 words);
essays and stories; and poetry. We also welcome submissions from young people of any age. Please send writing
to: Janelle Combelic, mindfulness.bell@yahoo.com; or
to Barbara Casey, 645 Sterling Street, Jacksonville, OR
97530.
Images: We welcome photos, artwork, and cartoons
from your local Sangha, family, and community. Please
send original image or if sent by computer please send
as TIFF or JPEG file no larger than 5MB. We can promptly
return all original photos and artwork. Please send writing
to: Janelle Combelic, mindfulness.bell@yahoo.com; or
to Barbara Casey, 645 Sterling Street, Jacksonville, OR
97530.
Advertising Inquiries: David Percival, dperciva@unm.edu
The Mindfulness Bell is published by the Community of Mindful Living at Deer Park Monastery, 2496 Melru
Lane, Escondido, CA 92026, U.S.A.
To Our Readers
The evidence of constant change is all around
me. A week ago, the brown and yellow leaves
were still hanging from the great old walnut and
chestnut trees in my backyard. It seemed like
overnight that the remaining leaves fell, changing
the landscape and the view from the second story window by my desk. Now there is
so much more light coming in, even in the early hours, and the busy activity of the
black and white chickadees is in full view.
A couple of months ago, it became apparent to me that it was time to pass on
the Mindfulness Bell editing position. After five years of being blessed with this
wonderful work, it feels important to have new Sangha eyes lead the collaboration
of reviewing the material and gently massaging the offerings into publication form.
I first remember meeting Janelle Combelic at the rooftop restaurant of our hotel
in Hue, Vietnam last spring. Over several breakfasts, we talked about writing and
editing. Janelle was interviewing participants on the pilgrimage as research for
some freelance writing projects. She agreed to help me edit the sections featuring
the Vietnam trip, and it has become apparent that she is the natural choice to step
into the managing editor position. Janelle brings experience as a writer, editor,
and magazine publisher. She also lives in both the U.S. and France, which gives
her a more global view of our Sangha. As an aspirant to the Order of Interbeing,
her dedication to our practice is clearly evident in her writing and editing. I am
delighted that Janelle has agreed to use her skills on behalf of the Sangha in this
way, and I am confident that we will all enjoy the fruits of her labor in future issues.
I cannot even imagine a way to express my gratitude to our teacher and to the
Sangha, for this opportunity over the past five years. Every day I receive messages
from practitioners around the world, offering poems, stories, teachings, photos, and
artwork, which express deep healing and transformation. I have gotten to know
many of you, through e-mails mostly, and in this way have experienced the net of
our Sangha friendships concretely. I take refuge in the strong and vibrant net of love
holding each of us, one to another. Here we can find palpable comfort and support
to help us each day, and we can offer our love and caring to all in our Sangha
family. With this living practice, our web of love grows stronger, and the depth of
our gratitude enables us to face the changes of life together.
As I finish writing this, just a few days after beginning, the view outside my window
has radically changed again. This time there is a three-inch blanket of snow over
the trees and the garden below. May I learn to welcome whatever changes come
with an open heart, and to trust the freedom and inevitability of impermanence.
May we all be free of clinging,
May we all be at peace.
A deep bow of gratitude,
Barbara Casey
On the Cover: On the Peace Walk in Los Angeles, photo by Paul Davis
ISSUE NO. 41 - WINTER 2005–2006
Dharma Talk
4
Karma, Continuation, and the
Noble Eightfold Path
By Thich Nhat Hanh
North American Tour
10
Thay and the Sangha in North America
11
At the Colors of Compassion Retreat
By Angela Dews
12
Peace Is Every Step
By Beth Howard
14
I Have Arrived: I Am Home
By Cindy Sheehan
16
Dwelling in the Ultimate in
North Mississippi
By Steve Black
Sangha Life
25
The Role of the Lay
Sangha in the Time of
Buddha Shakyamuni
By Sister Annabel, True Virtue
28
Gratitude to the Sangha
By Pat Webb
29
Inviting the Bell at School
By Suzanne Vitullo
18
The Woman, Planting
By Emily Whittle
19
Monks & Nuns:
Behind the Projections onto the Robe
Part Two
By Lori Zimring De Mori
24
Discourse on True Contentment
By Sister Dang Nghiem
In the Eye of the Storm
30
Transformation at the Prison
By Terry Masters
32
Mindfulness in a Virginia Supermax Prison
By Bill Menza
34
Responding with Respect:
Peaceful Communication in Politics
By Brian N. Baird
36
Peace, Salaam, Shalom
By Susan Hadler
Young People
37
Buddha, Ananda, and Katrina
By Sid Kemp
38
Hurricane Gathas
By Ruth Kaplan
39
An Explosion of Grace:
The First Retreat for Young People at Plum Village
By Susan Rooke
41
Joyful Togetherness:
A Dharma Festival for
Young Adults
Book and CD Reviews
43 We Walk the Path Together
Brian J. Pierce, O.P.
43 Pine Gate Meditations
Ian Prattis & Carolyn Hill
44 What the Stones Remember
Patrick Lane
44
A Mindful Way
Jeanie Seward-Magee
45 No Time to Lose
Pema Chödrön
Vietnam Relief
46
Help Support Our Monasteries
in Vietnam
d har m a TA LK
G
Thich Nhat Hanh at Magnolia Village
photo by Louis Bunster
Karma, Continuation, and the
Noble Eightfold Path
By Thich Nhat Hanh
4 Winter 2005–2006
d h a r ma TA L K
G
Good morning, dear friends. Today is
August 5, 2005. We’re in the Upper Hamlet
of Plum Village on the last day of our
summer session.
Today I would like to speak about
reincarnation, rebirth, and continuation.
If we look at an orange tree we can see
that it makes an effort every day to have
a long continuation. Every day the orange
tree makes leaves, and in the spring it
makes orange flowers, which become
tiny oranges. In those oranges are seeds,
and that is how the orange tree assures
its continuation. The orange tree has to
continue.
And we do, too. We are humans
and it is a natural tendency to prepare
ourselves to continue. So continuation,
rebirth, reincarnation is normal. How do
we continue ourselves? This question
begins our meditation together. Every
time you produce a thought, that thought
is a continuation. That thought will have
effects on us, on our body, our mind, and
on the world. The effect of that thought is
our continuation. Producing a thought is
the cause; the effect is how that thought
impacts us and the world.
To think is an action. Because the
thought may be very strong, it may be
painful, it can modify our body, it can
change our mind, it can change the world.
So thought is a form of action.
In Buddhism we use the word karma.
Karma is action, action as cause and action
as fruit. When action is a cause, we call it
karmahetu. The Chinese word for karmahetu contains the character for karma and
a character that means “seed.” When we
produce a thought, the production of the
thought is a karmahetu, karma-cause. That
thought will have an effect on our mental
and physical health and on the health of
the world. And that health, good or bad,
is the fruit of the karma, the fruit of the
thought. Karmaphala is the karma-fruit.
So karma is action, action in the cause and
action in the fruit.
Thay walking alone at dawn, Magnolia Village
To think is an action...it may be painful,
it can modify our body, it can change
our mind, it can change the world.
Right Thinking
When we produce a thought, we
have to ensure that the thought is a good
thought, a right thought, because if it is, it
will bring us physical and mental health,
and it will help the world to heal itself. Our
practice is to try to live in such a way that
every day we produce only good thoughts,
thoughts in the direction of right thinking.
We have to train ourselves to do that. A
bad thought can destroy the physical and
moral health of ourselves and of the world.
So we have to be careful to produce only
good thoughts.
Right thinking is recommended to
all of us by the Buddha. It’s action in the
form of thought. Each time we produce a
thought, that thought carries our signature.
You cannot say, “No, I didn’t produce that
thought.” That is karma. Karma-cause,
karma-fruit. If it is a cause, it will lead to
a fruit—the fruit will be bitter or the fruit
will be sweet, depending on the nature of
the karma.
Right Speech
First, we have to understand that
thinking is action. When we say somethe Mindfulness Bell 5
d har m a TA LK
thing, that speech will have
an effect on our body, on our
mind, and on the world. Good
speech will give us joy and
health — physical and moral
health — and it will change
the world in the direction of
goodness. We should produce
right speech, which inspires
understanding, joy, hope,
brotherhood, and sisterhood.
Your speech is the seed, it
is the cause. And what it
produces in you and in the
world is the karmaphala, the
karma-fruit. Action as cause
and action as fruit.
have produced as thoughts, as
speech, as acts, continues to
influence the world, and that
is your continuation. Your
continuation is your rebirth
and your reincarnation. Nothing is lost. So you have to
ensure a good future, a good
continuation.
We want to continue in
beauty. And we know that in
order to continue in beauty
we have to ensure that our
thoughts are right thoughts,
our speech is right speech,
and our acts are right action.
These are three branches of
the Noble Eightfold Path recommended by the Buddha.
Sometimes action-fruit
manifests immediately after
the action-cause. Sometimes
it takes months or years before it leads to a result, but
sooner or later the cause must
become the effect.
Right Action
Right View
Mindfulness at the bell, Magnolia Village
The third kind of action
is the physical act, the act carried out by the body. With the body you can do things. You can kill
a person, you can kill an animal, you can kill a tree. You can save
a person, you can save an animal, you can save a tree. The Buddha
recommends right action because the action will have an effect on
your physical and moral health as well as the world’s. We have to
ensure that our actions are in the direction of right action.
Jean-Paul Sartre was a philosopher in the existential tradition. He said that man is the sum of his actions. When a child is
born, he hasn’t acted yet, so he cannot be defined. But as the man
begins to act, we can look at his actions and see the man. Man
is defined by his acts. What Jean-Paul Sartre said is very close
to Buddhism.
But Sartre’s declaration was not detailed enough, because we
need to include thoughts. Our speech comes from what we are
thinking; thinking is at the base of all speech and of all action. We
may say that man is the sum of his thoughts, his words, and his
acts. I think that Jean-Paul Sartre would agree, because in using
the word “acts” he meant to include thinking and speech. Thinking
as action, speech as action.
Thoughts, speech, and action create karma, and we produce
this energy every moment of our daily life. You continue to say
things, you continue to do things, and every thought, every word,
every act of yours carries your signature. And that is your continuation. It is never lost.
The scientist Lavoisier, said, “Nothing is lost.” He’s a Buddhist, essentially. Nothing is created, nothing is lost. What you
6 Winter 2005–2006
What is right view?
Right view is our way of
understanding the world; it
brings insight into the ultimate reality. We are so often
the victims of wrong views,
and based on wrong views
we create suffering for ourselves and others. So we have to avoid
wrong views, wrong perceptions. If we continue to suffer because
of violence and terrorism, it is because we need right view. The
terrorists have a wrong view of themselves and of others, and the
anti-terrorists also have wrong views about themselves and about
the terrorists. Based on wrong views, we keep killing each other, so
we have to look more deeply to obtain right view. With right view
we will be able to stop the violence and terrorism. Right view is
the basis of all right thinking, right speech, and right action, and
that is why the Buddha began with right view.
The Buddha describes right view in a precise, deep, and clear
way. A right view reflects wisdom, the nature of existence.
Impermanence
For example, the Buddha spoke of the impermanence of
things, of phenomena, and other wise men have also spoken of
this. For example, Heraclitus said that you can never step into the
same river twice, because the river is constantly changing. It is a
fact that everything changes. Right view goes in tandem with the
insight of impermanence. A view that is not based on impermanence is a wrong view. When we have right view we don’t suffer,
and we can create happiness.
This is not just philosophy, it is life. For example, when you
have difficulties with your partner, and you are about to argue
with each other, the Buddha would say to you, “Dear friends,
close your eyes. Imagine your beloved in three hundred years.
What will she become?” When you can see what happens three
d h a r ma TA L K
hundred years from now, you see
that it’s not wise to argue, because
life is impermanent. If you can touch
impermanence, when you open your
eyes you will no longer be angry.
You’re saved, because of the insight
of impermanence.
Intellectually, maybe you agree
that things are impermanent, but
in your practical life, you act as if
things are permanent. The Buddha
does not speak of impermanence as
a philosophy, but as a practice. We
should practice concentration on
impermanence. For example, all day,
when you look, when you listen to
something, you should get in touch
with the insight on impermanence.
Impermanence is seen
from
of
the
time.
perspective
The
same
thing viewed from the
perspective of space is
non-self. Non-self and
impermanence are the
Looking at a flower, you see
that it is impermanent. Looking at a
person, you see that he or she is imsame thing.
permanent. So the insight on impermanence stays with us all the time,
and that is why it is not a theory, but
a concentration. It is the concentration on impermanence that will
save you, and not the idea of impermanence.
With mindfulness we can keep the insight on impermanence
alive and that will protect us from producing wrong thinking or
wrong speech. So right view is the view that contains the nature
of impermanence.
Non-self
We imagine that every person has a separate soul that remains
the same forever, even as the body ages and decomposes. This is
a wrong view, because it goes against the truth of impermanence.
Nothing stays the same for two consecutive moments. So if we
accept the reality of impermanence, we have to also accept the
truth of non-self.
Impermanence is seen from the perspective of time. The same
thing viewed from the perspective of space is non-self. Non-self
and impermanence are the same thing.
When the son sees the father as a different person, as someone who has caused a lot of suffering and difficulty for him, he
wants to punish his father with his words and actions. He doesn’t
know that to make his dad suffer is to make himself suffer at the
same time. You need to understand that you and your dad share
the same reality. You are the continuation of your dad. If your dad
suffers, you will also suffer, and if you can help your dad not to
suffer, then your happiness will be possible. With the insight of
non-self we can avoid many mistakes, because non-self translates
into right view.
Terrorists and anti-terrorists think of themselves as two
different entities. The anti-terrorist says, “We must punish the
terrorist, we have to eliminate him.” And
the terrorist also thinks that the other
person is the cause of the suffering in the
world, and in order to survive, he has to
be eliminated. They don’t know that they
are the same.
All the parties in a conflict have to
understand the insight of non-self. If the
other side continues to suffer, if there’s
no safety, peace, or understanding on the
other side, there won’t be safety, peace,
or understanding on our side. When both
sides realize that they inter-are, when
they touch the nature of non-self, then
there will be right view. With right view
we will think, speak, and act in the right
way, and then safety can become a reality. Right view is a view of reality that
translates into impermanence, non-self,
and interbeing.
Interbeing
When we look deeply into a flower
we see the elements that have come together to allow it to manifest. We can see
clouds, manifesting as rain. Without the rain, nothing can grow.
So when I touch the flower, I’m touching the cloud, touching the
rain. This is not just poetry, it’s reality. If we take the clouds and
the rain out of the flower, the flower will not be there. With the eye
of the Buddha, we see the clouds and the rain in the flower. And
we can touch the sun, without burning our fingers. Without the sun
nothing can grow, so we cannot take the sun out of the flower. The
flower cannot be separate; it has to inter-be with the light, with the
clouds, with the rain. The word “interbeing” is closer to reality
than the word “being.” Being really means interbeing.
The same is true for me, for you, and for the Buddha. The
Buddha has to inter-be with everything. Interbeing and non-self are
the objects of our contemplation. We have to train ourselves so that
in our daily life we can touch the truth of interbeing, of non-self
in every moment. You are in touch with the clouds, with the rain,
with the children, with the trees, with the rivers, and that contact
reveals the true nature of reality, the nature of impermanence, the
nature of interbeing, of non-self, of interdependence. If you can
touch reality like that, you will have right view. And when you
have right view, all your thoughts will be right, all your words
will be right, and all your actions will be right.
This is why cultivating right view is the basis of the practice of
Buddhism. And we can practice as an individual, as a community,
as a city, as a nation. If we are shut in the prison of permanence, of
self, we cannot obtain right view. In order to cultivate right view,
we have to have concentration. We have plenty of intelligence
to understand the notions of impermanence and non-self but the
notions do not help us. That’s why we have to train ourselves to
see things in their true nature. We have to keep this insight alive
in every moment. That is why concentration is very important.
the Mindfulness Bell 7
d har m a TA LK
Right Concentration
The Sanskrit word for right concentration is samadhi. The
notions of impermanence and non-self are useful, but they are not
powerful enough to liberate you, to give you a right view. So you
have to have concentration. Samadhi prajna is right view, insight,
which is at the basis of all right thinking, right speech, and right
action. But to cultivate prajna we have to practice concentration.
We have to live in concentration, to touch deeply into things in
every moment. We live deeply when we can see the nature of
impermanence, of non-self, and of interbeing in the flower, and
we can do this thanks to the practice of concentration. Without
samadhi there is no prajna, there is no insight. So concentration is a
door that opens onto the ultimate reality. It gives us right view.
Right Mindfulness
But before we can have concentration, we have to cultivate
mindfulness. Mindfulness is smrti.
Mindfulness is the energy that can help us bring the mind
back to the body so that we can establish ourselves in the present
moment. In that way we can look at the blue sky. We can look at
The only question
are available for the
The Buddha began with right view, but I would like to begin
with mindfulness.
Right Livelihood
Then we have right livelihood, our work, our job. The Five
Mindfulness Trainings instruct us to choose a livelihood that
will help us produce right thoughts, right words, and right actions. Unfortunately, there are kinds of work that harm us, that
harm the environment, that bring violence. We have to look with
mindfulness, to see what kind of work to have, so that we will
be able to practice right thinking, right speech, and right action
in our work.
Schoolteachers can practice in such a way that their thoughts,
their words, and their actions nourish their students every moment
of the day. The children in their class may have
a lot of suffering. Perhaps their parents have not
offered them enough of the appropriate kinds of
is whether we
food. They have not had the chance to receive
right thinking, right speech, and right actions, and
they’ve been wounded.
Kingdom of God,
available for happiness.
the clouds. We can look at the child who is sitting in front of us.
And we touch deeply the wonders of life. That’s mindfulness.
Mindfulness is the capacity of recognizing what is happening
in the present moment. When pain manifests, we will be able to
embrace that pain, in order to transform it. With strong mindfulness, we can realize the Kingdom of God is available, and the joy
of living is possible.
Andre Gide said that God is happiness. I like that. And he
said, “God is available twenty-four hours a day.” I also agree with
him on that. If God is available twenty-four hours a day, then
His kingdom is also available. The only question is whether we
are available for the Kingdom of God, available for happiness.
Mindfulness makes us available to the Kingdom of God, to the
wonders of life that are here, in the present moment. I know there
are many Buddhists in France, including Jean-Paul Sartre and
Andre Gide, and the scientist Lavoisier.
Mindfulness is what we practice in Plum Village. We walk
in such a way that every step produces mindfulness. When we
breathe, when we wash our hands, when we cook, we do all that
in mindfulness. Generating the energy of mindfulness is the
basic practice because mindfulness is the carrier, the bringer of
concentration.
8 Winter 2005–2006
When you are mindful of something, you are concentrated.
The energy of concentration is in the mindfulness. As you continue, that concentration will become stronger and stronger. With
vigorous concentration you can make a breakthrough into reality,
and then you can touch impermanence as a reality. You can touch
interbeing, non-self.
As a teacher, you look at the child and you see
the suffering. And you know with right thinking,
right speech, and right action you will be able to
heal the child’s wounds. You have the ability to
give that child a second chance by playing the
role of the dad, the mom, for the child. The class
can become a family. If you’re a doctor or a therapist, you can do
the same thing. If you have understanding and compassion, you
have a lot of power because when people come to you, your right
thoughts will help heal people. You can help them because you
have healed yourself by developing the energy of understanding
and compassion.
The Buddha spoke of right livelihood, not only for monks and
nuns, but for everyone. Right livelihood helps you produce right
thinking and right speech. We need to take the time to look at our
work, to see whether it supports us in producing right thinking
and right speech every day.
Good thoughts always go with understanding and love. An
occupation that causes you to produce thoughts of anger and
of discrimination is not good for your health or for the health
of the world. You may have to accept another form of work
with a lower salary that will give you the chance to generate good thoughts and good speech. It’s possible to live in a
healthier, happier way. If you have right view, you will have
enough courage to stop the course of violence and of attachment. So right livelihood is very important, and we can define
this in terms of right thinking, right speech, and right action.
d h a r ma TA L K
Right Effort
The eighth is right diligence, right effort. The Buddha taught
how to cultivate and take care of our energy, and he also taught
how to practice conserving energy. In Buddhist psychology, we
see our consciousness as having two layers. The lower layer is
called the store. It’s always operating, even in our sleep. The store
receives information and classifies it, and it makes a lot of decisions without the intervention of the mind consciousness, which
is the upper layer.
When you drive a car you think it’s the mind consciousness
that is driving, but actually a large part of the work is done by the
store, without our conscious thinking. When you do your everyday
work, the store plays an important role.
When the store operates, it takes less metabolic energy than
the mind does. The mind consciousness takes a lot more sugar,
glycogen, and protein to work. At the level of the store things are
done very quickly and inexpensively, so most things are handled by
the store and the mind consciousness does just the final part. In the
store many seeds are buried, good seeds and bad seeds. The seed of
anger is there. The seed of despair is there. The seed of meanness,
the seed of compassion, are there. The seed of joy is there. So to
cultivate right effort the Buddha proposed four practices.
Four Practices for Cultivating Right Effort
The first practice is, don’t water the bad seeds. You know that
there are negative seeds in you, and if they manifest, you will suffer.
So let them sleep peacefully. When you watch a film, when you
read a newspaper, when you listen to music, there is a chance that
a seed will be watered and will manifest. We have to consume in
mindfulness so that the bad seeds are not watered. When we love
each other we have to sign a peace treaty. “Darling, I promise
never to water the bad seeds in you or in me, and you have to do
the same. You have those seeds. You must not water them in you,
and don’t water them in me.”
The second practice is that every time a bad mental formation manifests, we have to make it go back to sleep, because if we
keep it here too long, then it strengthens down in the base. If we
leave it up in the mind for an hour, then that seed has an hour of
strengthening. It’s dangerous.
The third practice is to allow the good seeds to be watered so
they have a chance to manifest in the mind. For example, a Dharma
talk is a kind of rain that can water the good seeds in you. When
they manifest in the mind consciousness, the landscape will be
much more beautiful.
The fourth practice is when the good seed has already manifested, we help it to stay in the mind consciousness as long as possible. Like when you have a friend who comes to visit bringing good
news, you try to keep that friend with you as long as possible.
That is the teaching of the Buddha on right effort, diligence,
and conserving energy. It’s very concrete and practical and is done
in a natural, relaxed way. We don’t need to fight or struggle; we
don’t have to make exhausting efforts. Naturally and with a lot of
pleasure, we can enjoy the practice.
These are the eight right practices representing the Noble
Eightfold Path proposed by the Buddha to all of us. If a teaching can
reveal the Noble Path, it is an authentic teaching of the Buddha.
The Right View of Reincarnation
Continuation is happening now, because every day you
continue to produce thoughts, words, and actions that carry your
signature. We don’t have to wait until this body decomposes to
continue.
Most people think of reincarnation in terms of a permanent
soul. This is popular Buddhism. But we have to rise to the level of
right view. Continuation is a necessity, it is a truth. But this continuation must be seen in the light of non-self, of impermanence.
If, for example, you want to recognize my continuation, do
not look in this direction. [Thay points to himself.] There is a part
of my continuation in this direction, but when you look all around
you, you will see other forms of the continuation. So don’t wait
for the body to decompose. We’ve already begun our continuation.
You know that you have the power to change. You can ensure a
beautiful continuation. Let’s suppose that yesterday you produced
a thought that was not worthy of you, and today you’re sorry. You
think, “I don’t want to be continued in that way.” You can correct
it, you can transform that continuation.
If you have touched right view, you will be able to produce a
different thought, a thought that is worthy of you today, a thought
that carries within it understanding, compassion, and nondiscrimination. The moment you produce this wonderful thought, it will
go out and catch the other thought that you produced yesterday.
And in the space of half a second it will be able to transform that
thought.
So you have the chance to correct the past; this is wonderful.
We say that the past is already gone, but the past is always returning with its new manifestations, and with those manifestations we
can correct it.
If you have said something that’s not worthy of you, say
something else today, and that will transform everything. Do
something different today based on right view and transform the
whole situation. That is possible.
If you have a Sangha that supports you, if you are supported
by the collective right view, then it’s very easy to produce such
thoughts, such words, such actions, to transform everything right
now, today, to ensure a good future, a good continuation.
The teaching of the Buddha is very deep, and at the same
time very practical. This teaching has the capacity to heal us, to
transform our pain, our fear. It’s good to have enough time to learn
more about these teachings and put them into practice in our daily
life.
Translated from the French by Sr. Pine Tree
Transcribed by Greg Sever
Edited by Barbara Casey and Janelle Combelic
N or th Am er ican TOUR
L
Less than a week after the end of the
summer retreat at Plum Village, Thich
Nhat Hanh and some members of the
monastic Sangha embarked on a two-
month tour of North America. Retreats
and public lectures took place in
Massachusetts, Quebec, Colorado, and
California. The tour culminated with a
visit to Mississippi, where Thay received
the gift of a new practice center called
Magnolia Village.
Hundreds of people took the Three
Refuges and the Five Mindfulness
Trainings, while thousands more were
exposed to Thay’s ongoing message that
“A smile is the most basic kind of
peace work.”
Bishop’s University Retreat
illustrations by Nina Clabaugh Teng
Prayer flags at Estes Park
10 Winter 2005–2006
I
No r t h A me ric a n TO U R
Participants at the Healing Our Families, Building True
Community: People of Color Retreat at Deer Park Monastery
in September 2005 collaborated on an elaborate mural.
According to artist and writer Brett Cook, the project was
“an interactive, multidisciplinary, revolutionary experience
in mindfulness that culminated in a large public work
illustrating what makes a happy community.” For photos,
video and a story of the process, go to homepage.mac.com/
brettcookdizney.
photo by Gary Richardson
At the Colors of
Compassion Retreat
I
By Angela Dews
I am feeling increasingly that my New York Sangha is a family.
Still, this brother and sister connection at people of color retreats
brings a joy that startles me when I look up and see us walking,
sitting, breathing, smiling, and listening to Thay. My brothers and
sisters who are Asian, Black, Latino and Native are not the same
as me, but there is something we share about living in a power
structure where white privilege is a given.
Thay told me things that I needed then and that I need daily.
Among the things I remember: mindful consumption is essential
for community building; harmony is possible; your way of life is
your message; don’t think because you are poor you are helpless;
anger is not the only source of energy.
Some of us were concerned about the presence of white folks
at this year’s Deer Park retreat. I quickly noticed them, then had
to let it go. In fact, I was glad that mixed race couples could share
that space, but was glad that my Dharma discussion group was all
people of color (a must, I think). And, because some of the white
folks were friends, I was able to tell them:
Sister Jewel talked with me about my ancestors. She gave
me the idea and the “permission” to go to Abyssinian Baptist
Church and clap hands and sing about Jesus being “right on time,”
because I need the community. I’m going to take a Jewish New
York friend with me to Abyssinian. Months ago, we crossed tribal
lines by deep listening in a conference room in a seaside hotel in
Vietnam. I accepted his invitation to Brooklyn where I felt happy,
breathing and walking with his Sangha family. He’s already been
to my Sangha; now he’s coming to Abyssinian.
• I didn’t necessarily come to talk about race and culture
with my people of color; although I did.
• I definitely didn’t come to explain anything about my
experience as a Black woman to you; although I did.
• I didn’t come to hear what in your life experience and
political viewpoint makes you the same as me;
although I did.
• I didn’t even come to take part in the late night “rap”
sessions; although I envy the sharing that I missed.
I came for retreat and healing and to learn. I came to be in a
rare space with my teacher. It turned out that I could talk about the
anger and despair I was feeling about politics in Harlem, which had
just about worn me out. And it was a gift not to have to apologize
or start from the beginning.
Two More Gifts
For years I failed to add the third refuge to my practice because I felt alienated from Sanghas full of white people. Meeting
practitioners and teachers at people of color retreats (including
two at Spirit Rock in California and two sponsored by Insight
Meditation in New York), who were usually the lone practitioner
of color at their Sanghas, inspired me to find a local home. I am
also inspired to continue to seek out their company whenever the
gift is offered.
Angela Dews, Peacemaker Strength of the Heart,
practices with the Riverside Sangha of the
Community of Mindfulness New York Metro.
Peace Is
Every Step
How the Mindful Walk with Thich Nhat Hanh
in Los Angeles Became an International
Day of Mindfulness and Peace
A
By Beth Howard
At the retreat in Estes Park, Colorado, someone asked Thich Nhat
Hanh what could be done to bring peace to the situation in Iraq.
He responded by saying that there are many wrong perceptions
on both sides. We must begin, he said, by looking deeply at our
own practice. To have peace in the world, we must first have peace
within ourselves. Thay also suggested that we share these practices
with others, teaching them to look deeply and helping them to find
peace within themselves. “There is much in the peace movement
that is not peaceful,” he stated.
Participants at the retreat organized a Peace Affinity group to
discuss these issues. At the meeting, Sister Susan from Deer Park
Monastery began by reiterating that the peace movement lacked
peace at its core. When asked how Thay might participate and help
us, Sister Susan said that Thay would support our efforts, but we
needed to do the work.
and in the world. It is a peaceful organization for individuals and
organizations who wish to create peace from a nonviolent, nonangry place by using peaceful means. As Thay teaches, to have
peace in the world, we must start at home, within ourselves.
Specific suggestions by participants at the meeting included
local, state, and national initiatives and actions; advertising campaigns; and networking with a number of peace organizations. A
large peace rally was already planned in Washington, D.C., which
seemed a perfect opportunity for a mindful, peaceful presence. Melissa O’Neil and Kelly Osborne, human rights and environmental
activists and organizers, volunteered to work with Sister Susan
to create a database that would allow the Peace Affinity group to
stay in touch and share ideas and information. Jeremy Williams
offered to build the Peace Is Every Step Website.
An Alternative Peace Movement
Susan Skog, a writer and inspirational speaker, presented a
synopsis of the Peace Affinity meeting to the larger Sangha at the
retreat. “Peace is still alive in America,” she said. “We just need
to water the seeds of peace.”
Peace Is Every Step formed as an alternative to the currently
fractured peace movement. Its purpose is to use deep listening,
deep looking, and loving speech to foster peace in each individual
Two weeks after the retreat, Peace Is Every Step was online
at www.peaceiseverystep.net. The first e-mail was sent out to
inform the group of a Peace Walk in Los Angeles, led by Thay
And so the Peace Is Every Step project was born.
12 Winter 2005–2006
all photos by Paul Davis except bottom row center photo by Sweet Mango Photography
and organized by Deer Park Monastery. Skog, Williams, and Janet
Jackson were instrumental in networking with and inviting peace
groups and media. Many existing peace organizations put out
invitations and e-mails to their members announcing the Peace
Walk, including True Majority, United for Peace and Justice, Code
Pink, and Nonviolence International. Almost immediately, people
responded from around the globe, with plans to have simultaneous
events that would coincide with the L.A. Peace Walk, thus creating
an International Day of Mindfulness and Peace.
Walking for Peace in Los Angeles
On Saturday, October 8th, Thay led over three thousand
people in a mindful, silent Peace Walk. Thay requested that we
walk together in silence, with no banners or signs; the walk was
not a demonstration against anyone. He said, “If you are a Buddhist, please come. If you are a Christian, please come. If you are
Jewish, Muslim, or belong to or identify with any other religious
creed or peace organization, please come. If you are white, brown,
black, yellow, red, or any other color, please come. We shall learn
together that wrong perceptions of self and others are at the foundation of separation, fear, hate, and violence, and that togetherness
and collaboration is possible.”
Thay explained from an open stage before the walk, “We don’t
think shouting in anger can help. If you make other people angry
and fearful, then you cannot reduce violence and fear.” He encouraged participants to practice deep listening and loving speech.
The two-hour silent walk and prayer for peace proceeded
serenely through the streets surrounding MacArthur Park in Los
Angeles. Cindy Sheehan, whose son Casey was killed in the war
in Iraq, attended the walk. (See Sheehan’s comments on page 14).
For many, the walk exemplified A.J. Muste’s often quoted phrase:
“There is no way to peace. Peace is the way.”
The walk was widely covered in the local media. In an interview with the Los Angeles Times, Thay stated, “I don’t think
shouting angrily at the government can help us end the war. When
we are able to change our own thinking, the government will have
to change.”
A Peaceful Homecoming Parade
On the same day, across the globe, people gathered to support Thay’s message. Peace Walks or vigils were held in a dozen
cities, including Lafayette, Indiana; Portland, Oregon; Atlanta,
continued on page 15
I Have Arrived:
I Am Home
By Cindy Sheehan
Peace Activist Cindy Sheehan
I
I was honored and humbled to be in the presence of a holy man,
Thich Nhat Hanh, today [October 8, 2005] at MacArthur Park in
a Hispanic neighborhood in Los Angeles.
Thay (teacher), as he is known, walks with an aura of peace
and acceptance radiating from him. Thay teaches: “Every day we
do things that have to do with peace. If we are aware of our life, our
way of looking at things, we will know how to make peace right
in the moment we are alive.” This is what we see Thay doing.
In a speech I delivered at the Riverside Church in New York
City on the one-year anniversary of my son Casey’s death, which
was also the thirty-seventh anniversary of the death of Martin
Luther King, Jr., I said: “We must all do one thing for peace each
day.” I now know that is not enough. We must live peace and
embody peace if we want peace on earth. Our entire lives must
be for peace. Not just one activity a day.
Every Step Is Peace
That was the theme for today’s walk in MacArthur Park.
Thay reminded us to be in the present and take every step in peace
and know that we are walking on the earth in peace. He lovingly
admonished the hundreds of people who came to hear him, to do
everything in peace: eat, walk, talk, breathe, sleep, work, play, etc.
There was to be no yelling, no angry words, no harsh statements.
This admonishment struck me to the bone, because I have been
so strident in my criticism of the Bush administration in what I
have seen as a greedy and destructive quest for power. The way
Thay teaches can truly help our country to live in eternal peace
and not eternal war.
14 Winter 2005–2006
“I have arrived. I am home. “
This was the first sign we passed as we started on our walk.
Thay told us we should say with every step, “I have arrived, I am
home,” and that every second we newly arrive in the present. I
see so much conflict and struggle in our world because we don’t
live in this second. Instead, we are worried about the next second
and are mourning the past second. Camp Casey taught me to live
each moment in the arrival moment. One of the reasons I have
been able to remain calm in the face of an onslaught of troubles
and calamity is because I realized in Camp Casey that I could not
struggle against the current of my life and change my destiny any
more than I could bring my son back from the land of the dead.
Each second of each day is our precious arrival and we should
honor each moment. Jesus Christ also said: Why worry about
tomorrow? Today has enough worries of its own.
I Am Home
I met a new friend today named Jewel, whose son was a medic
on the front lines in Iraq and has tried to commit suicide three times
since he returned from the desert of pain. The distraught mother
is beside herself with worry, said she feels her boy is dying. His
superiors will not allow him to be diagnosed with PTSD so he
can’t get the treatment he desperately needs. Jewel is Buddhist
and I told her: “You realize your son died in Iraq.” She replied to
me: “We have all died because of this war.” She is right. On April
4, 2004, Cindy Sheehan died, and Cindy Sheehan was born. The
dead Cindy Sheehan lived for her home and family. She kept a
neat and tidy house, often cooked meals, did everyone’s laundry,
entertained friends, laughed more than she cried, worked at vari-
ous jobs, and her family meant the entire world to her. She lived
an insulated life filled with Thanksgivings and Christmases and
birthdays and other celebrations.
The Cindy who was born on 04/04/04 still adores her family
above all things but now knows that the human family is worth
struggling for too. The lifelong cause of peace with justice is
worth leaving her home for and traveling around and being home
wherever she is. I pray for Jewel and especially for her son, that he
realizes that he “died” in Iraq but he can be a much better person
than the one who left his loving home and mother. Tragically, the
story of Jewel and her son is not an uncommon one.
“In order to rally people, governments need enemies.
They want us to be afraid, to hate, so we will rally behind
them. And if they do not have a real enemy, they will invent one in order to mobilize us.” —Thich Nhat Hanh
This has been one of my feelings and themes for months.
I know that during the terrible war [in Vietnam] Thay had no
enemies, but the perceived enemy was communism. Now, in
this evil war that we are struggling against, the perceived enemy
is terrorism. I just saw a poll that said only thirteen percent of
Americans fear a terrorist attack but the war machine has taken
over and created this perceived enemy.
Last week, George Bush said things were going to be far worse
in Iraq in the next few months. He likened Iraq with World War
II. Why do we allow our leaders to sacrifice our young to the war
machine? War will stop when we as parents, educators, religious
leaders, brothers, sisters, husbands, and wives refuse to live and
think in a way that allows our loved ones to be taken to a war of
someone’s choice and killed. I wish I had refused to allow Casey to
go to Iraq. I wish I had knocked him out and taken him to Canada or
anywhere far enough away from the war monster, but I know that
that would not be enough to stop the war. We all need to change
our way of living and thinking so that young men no longer need
to be sacrificed. I pray that the sacrifice of my son’s life will help
me and others to dedicate ourselves to walking in peace.
Thay has said: “Some people think it’s a miracle to walk on
water. I think it is a miracle to walk on the earth in peace.”
If we don’t learn how to do this as a people we are in for a
hard time. Thay has shown hundreds of thousands of people in
the world how to walk in peace. Now that we have identified the
war in Iraq as insane, we need to walk on earth in peace in order
to go forward. I am committing my life and Casey’s life to peace.
An exit strategy from Iraq is not enough if we cannot learn to
change our way of walking.
Let’s walk each step away from the killing, and walk each
step in peace towards the answer. Let us join hands in working
always for peace, in peace: being peace.
Cindy Sheehan, whose son Casey died in Iraq, made
international news when she traveled to Crawford, Texas and
camped there to get President Bush’s attention. She is a
founding member of Gold Star Families for Peace.
We all need to change our
way of living and thinking
so that young men no longer
need to be sacrificed.
Peace Walk
continued from page 13
Georgia; Cheyenne, Wyoming; Helena and Lewistown, Montana;
Fort Collins, Colorado Springs, Denver, and Boulder, Colorado;
Saskatoon, Saskatchewan, Canada; and Sydney, Australia.
The Peaceful Heart Sangha in Fort Collins, Colorado, practiced mindful walking in Colorado State University’s Homecoming Parade. Before the parade some Sangha members expressed
concern because of recent clashes between pro-war and antiwar
protesters in their city. But after the walk, what many recalled
were the smiles of the people along the parade route, reminding
them of Thay’s saying, “A smile is the most basic kind of peace
work.” Susan Skog, who lives in Fort Collins, remembers best the
hands of children, reaching out to receive bright yellow bookmarks
printed with the calligraphy, “Peace is every step.”
Future Plans
Currently, plans are underway for additional peace projects.
One proposal is A Long Walk for Peace, a mindful walk covering as many as 200 miles that would also offer the opportunity to
practice engaged Buddhism, perhaps by helping to build housing
for hurricane victims.
For further information about Peace Is Every Step events, go
to www.peaceiseverystep.net. If you have questions or suggestions, contact info@peaceiseverystep.net, and if you would like
to be on Peace Is Every Step’s listserve, please send an e-mail to
sangha-subscribe@peaceiseverystep.net.
Beth Howard, Peaceful Source of the Heart, practices with the
Bird & Bell Meditation Group in Cheyenne, Wyoming and with
the Peaceful Heart Sangha in Fort Collins, Colorado.
Dwelling in
the Ultimate
in North
Mississippi
By Steve Black
“
“In the Ultimate I dwell,” Thay says. And turning to the
child holding his right hand, he says, “Do you know what the
Ultimate is?”
Silence. The child looks at Thay. His head is level with Thay’s
thigh. He says nothing.
Thay gently repeats the question: “Do you know what the
Ultimate is?”
“No,” the child says.
“Neither do I,” Thay replies.
They begin walking, Thay and the two children on his left
and right.
A few steps later they stop again.
“If you don’t know what the Ultimate is, I’ll tell you
tomorrow,” Thay says. “It’s a kind of plant. It’s a kind of flower.”
He grins.
four-day visit here. There are no dormitories. In fact, the only
structures here are the meditation hall, a one-story house where
Thay and the monks are staying, a mobile home that is being used
to house the nuns, and a hand-hewn corn crib that was built in the
nineteenth century and stands as a witness to the land’s former
manifestation as a cattle farm.
This land, 118 acres in all, is a gift from the North Mississippi
Vietnamese community. Inspired by Thay’s visit to Memphis for
Peace Walk 2002, they began to look for property suitable for a
practice center. A year later, in November 2003, they had located
this property. Now, twenty-three months later, the sale of the land
has closed, and the meditation hall has been built, along with a
beautifully landscaped pond with a bridge leading to a Kwan Yin
statue on a small island.
Learning the Landscape
And with that we begin walking along the front of the meditation hall, which has been newly built in the Mississippi hill country,
about four miles from Batesville. It is Tuesday, October 11, Thay’s
seventy-ninth Continuation Day and the first morning of his visit
to Magnolia Village. Over 200 of us are gathered here this morning. Tomorrow, on the Mindfulness Day, that number will increase
more than 300, and more than forty people will receive the Five
Mindfulness Trainings. On both days, roughly half the participants
are Vietnamese and the other half are Westerners.
The history of this land on which we are walking is at once
rich in joy and saturated with suffering. On land that was worked
by slaves forced into labor, on land in a state that, through lynchings and countless acts of brutality and small, daily humiliations,
has become the emblem of the racism that has darkened our entire
country’s history for so many centuries, on land that has known
the joys of generations of farm children at play, we are now enjoying these precious four days with Thay and the monastics and
friends who have gathered here from Arizona, Colorado, Georgia,
Illinois, Kansas, Louisiana, Michigan, Missouri, North Carolina,
South Carolina, Tennessee, and Texas.
We walk through the chilly morning fog, around the long
meditation hall, and across a wide field lined on either side with
the tents of those of us who are staying at the center during Thay’s
The grass is damp from heavy dew and by the time we have
reached the middle of the field, my shoes are soaked through. They
will remain uncomfortably wet until the sun emerges in the early
16 Winter 2005–2006
afternoon and begins to dry them. But there is a joy and solidarity in this dampness. All around me I see people with their shoes
soaked, their pants wet up to their calves, brown grass blades stuck
on their heels and pants legs. We are all walking together.
At the end of the field, we walk through a gate and onto a
gravel lane, down into a ravine and out again, stepping into a wide
pasture. We are walking slowly, learning this new landscape as
we go: its dry creek beds; its unexpected patches of late blooming swamp sunflowers, blue wild ageratums, and purple beauty
berries; its stands of persimmon, oak, cedar, pines, sassafras, and
sweetgum trees.
We walk for a long time, stopping finally along the edge of the
pasture, and Thay sits on the ground. We all ease ourselves onto
the wet grass, taking a moment to find a position that will ensure
the least amount of dampness. Thay shows the children how to
make the “five mountains” with their hands and then Sister Chan
Khong begins singing. Thay guides us in the singing as well, making us repeat verses when we lose the melody or sing off key. At
one point, during “I Take Refuge in the Buddha” he stops us and,
reminding us of our southern roots, says, half-scoldingly, “This
is country music.” It’s true, I realize, when Thay begins singing
again; here we are in Mississippi, singing about taking refuge in
the Buddha to a traditional country melody.
Blessings
Later that morning, in the meditation hall, Thay formally
accepts the donation of the practice center. He has promised us
that, two or three times a year, monastics will come to Magnolia
Village to lead retreats, and he says that if the Sangha practice
in the Mid-South area becomes strong, he will send a group of
resident monastics in a few years. As part of the Acceptance
Ceremony, the monks offer a chant, and then Thay stands and,
lifting a glass of water and a long-stemmed rose, begins flinging
droplets onto the fruit and flower offerings on the altar. He steps
up onto the altar and sprays water onto the Buddha statue made
out of beautiful white Vietnamese marble. Stepping down, Thay
walks along the side of the hall, flinging water onto the walls and
dropping it onto the heads of the people sitting along the edge of
the room. And once Thay has circled the room, he begins to walk
up and down the rows of people sitting on cushions, dropping water
onto our heads. Thay walks up behind me and I can’t hear his feet
approaching. Suddenly there is the sound of rose petals rustling
above me and when the drops fall on the crown of my head, I feel
as if a weight has landed on me. I bow my head slightly and Thay
steps quietly forward.
Sitting there, I bow in gratitude to Thay for coming to Magnolia Village. I bow in gratitude to the opportunity to practice with
so many friends on the path. I bow in gratitude for this opportunity
to dwell in the Ultimate in North Mississippi.
Whatever the Ultimate might be.
Steve Black, Compassionate Continuation of the Heart,
and his wife, Virginia, Peaceful Mountain of the Heart,
live and practice in Statesboro, Georgia.
photos by Louis Bunster
s angha LI FE
The
Woman,
Planting
Shaded
by her conical
palm leaf hat,
she squats beside the road,
oblivious to traffic
and me,
digging the dry dirt
with bare hands—
no shovel, no spade,
no tool of any kind
in evidence—
just skin and fingernails
and fierce determination.
I pass her,
walking,
aware of my incongruity—
a red-haired American Buddhist
in Hanoi,
dressed in traditional
temple robe,
placing each step mindfully
on the rutted path,
alert to maniacal motorcyclists
emerging from morning mist.
No smile,
no glance
flickers between us,
each intent
on our appointed tasks.
How then to explain
or describe
the shock of recognition,
the explosion of insight?
I do not see her
as someone like me,
or myself
as someone like her.
I see her AS me.
We merge into one.
Showing no outer indication
of the cataclysmic event,
I walk on,
shaded
by my palm leaf hat,
tool-less,
save for deft hands
and the determined vow
to plant
a garden of peace
in the war-torn country
of my heart.
Emily Whittle
Emily in Vietnam
18 Winter 2005–2006
P
s a n g ha L I F E
Monks & Nuns:
Behind the Projections onto the Robe
Part Two
By Lori Zimring De Mori
Almost all of the Western brothers and sisters, winter 2004 at Deer Park
The author questions two young monastics on their
journey from lay life to ordination. Part One of this
article was published in the autumn issue of the
Mindfulness Bell.
P
Phap Tue
Phap Tue, whose given name means wisdom, ordained as a monk in
December of 1999. Growing up in Northern California, his passions
were nature, soccer, reading, and the Grateful Dead band. During
the summer of 2003 he helped run the children’s program at Upper
Hamlet in Plum Village and with great intelligence and sensitivity
facilitated the adults’ discussion about the Five Mindfulness
Trainings. He is twenty-nine years old.
Thay often asks us to remember
our first experience on the path.
What was yours?
Lots of the Vietnamese monks remember a feeling they had
when visiting a temple. My family went to church on Sundays,
and there I saw the seed of silence and something beyond the
ordinary, but I was much more moved by the natural world,
especially when I went down to the creek behind our house by
myself. I was about five or six years old. Even as a child I had a
propensity to be happy alone. The creek brought me into a silent
space and seemed to open up my mind.
When I was in fifth grade I read a book called The Dragons
of Autumn Twilight. It was about a group of friends on a spiritual
journey to find themselves as individuals, and as friends, though
the tale was clothed in mythological adventure. There were a few
characters whose personalities influenced me deeply, particularly
a mage, or wizard. The wizards lived virtually alone, deep in the
woods, in towers, in mountains or in other hidden, mysterious
places. They wore robes, had no girlfriends, and were entirely
devoted to their practice. I see this character in me now. I think
a Buddhist monk is quite possibly as close as you can get to a
modern-day wizard.
So were you a quiet, solitary child?
Not at all. I was also a real talker and loved being in community, on teams. My dad was determined for me to play out that
feeling in the athletic realm. He’d been a great soccer player when
he was young but denied that first love in favor of more socially
acceptable choices. Our relationship centered around competition and approval. I liked soccer, I liked learning, and I wanted
approval, so in school I was a teacher’s pet and out of school my
primary focus was being in nature and playing soccer.
How did those two sides of you—
the solitary and the social—play themselves out as you got older?
My best friend growing up was a wild, free-spirited kid named
Shane. He wasn’t a good student and he didn’t really care about
people’s approval. I learned from him to be a bit more bold. By
high school we’d grown apart. I was playing soccer on state teams.
That made me popular and girls liked me but I was also becoming
more of a loner. I started eating lunch with my English teacher
who was a devout Christian. We’d talk about religion, politics, and
literature. In my senior year I started reading Joseph Campbell.
I had a strong spiritual inclination but it suffered from my devotion to soccer, where success was measured in terms of fame and
recognition rather than through understanding. On the other hand,
my coaches taught me discipline, focus, and concentration. They
were very good teachers in many ways.
At the same time I started doing hallucinogenic drugs,
mostly mushrooms. Mushrooms became my “spiritual path”—they
s angha LI FE
showed me things about myself I’d never seen before. I’d take
them every full moon and go hiking alone. I was getting in touch
with the natural environment in a new way, but it was usually
drug facilitated. I also loved the Grateful Dead. A whole group
of us—mostly older than me—would follow them around the
West Coast and go to all their concerts. We’d free dance, spinning
around in circles. There was this ethic of peacefulness and love
among Dead fans. We never saw each other outside of the concerts.
When we left we’d just say, “Love you. . .see you next concert.”
I fell in love with a girl who was always at the concerts. She was
twenty-five, a vegan, and an environmentalist. I was nineteen. I
didn’t tell her how old I was.
What did you do after high school?
I went to UC Berkeley and played competitive college soccer. I trained every day but didn’t really hang out with my teammates. We were friends on the field, but off the field I enjoyed
other things than going to parties, drinking, or chasing women.
So, I spent most of my time training, studying, and being alone
in nature. Then I crashed.
What do you mean, you “crashed”?
I got injured during my freshman year at Berkeley and I just
couldn’t come back from the injury. I couldn’t walk without pain.
Yet the greatest pain was not the physical pain I experienced but the
psychological trauma of losing who I felt I was. I fought with my
old ideas of God and “what was meant to be.” I realized I wasn’t
going to be able to play soccer competitively but I couldn’t really
let go. I became angry and depressed, lost confidence in myself.
I was so lonely, and yet didn’t want to be in a relationship. I felt
like I had work I needed to do on my own. I realized I didn’t really
miss soccer, that I loved dancing and hiking more. I had virtually
given up alcohol and other drugs by then, and I began to distance
myself from my old friends. In my sophomore year I moved into
an apartment on my own. I still felt heavy and depressed so I just
put all my energy into school.
Did you have any spiritual practice
at this point?
Not at first, but two things happened which influenced me. I
went to an exhibit of Tibetan sacred art at a place called Dharma
Publishing. The gallery was lit by thankas, colorful tapestries with
different deities, natural scenes, and silent stories. I was in a dark
place in my life at this time, so this color was a great gift.
There was a lecture afterwards about the Four Noble Truths. It
really touched me. It addressed my real experience and gave guidance in a practical way. I wanted to hear more. Dharma Publishing
became my Sangha and I started going to teachings every Sunday.
The teachings fit with the values of nonviolence and peacefulness
which I already held from my Grateful Dead days, and I found
them intellectually flawless. No dogma. No conditions. Just “see
for yourself.” I started reading books about Buddhism and felt
nourished by the teachings.
Around the same time I was up late one night flipping through
television channels and a guy named Tony Robbins was advertising
20 Winter 2005–2006
Thay Phap Tue
I
photo by Robert Sorrell
decided
behind
live
to
and
without
leave
to
that
try
to
looking
for
approval. I wanted to be
truly free. But I needed
wisdom,
understanding.
I also needed to drop my
fear of not doing well ...So
I made sitting meditation
my
new
priority.
School
became easier and more
enjoyable and I found my
happiness was not so much
about what I did but what
was inside.
s a n g ha L I F E
workshops to help people see what they wanted in life and teach
them how to get it. His approach was not strong on the spiritual
but he did talk about knowing what your values are, understanding
that many have been inherited rather than chosen. His idea was to
create a hierarchy of values and make them your target. But first
you needed to discover what your values were.
I saw that I valued two things very strongly: one was compassionate understanding, which was in accord with my new
spiritual awakening. The other was a value I hadn’t even realized
was strong in me—the desire to influence people, to be seen as
someone who could do things. I decided to leave that behind and
to try to live without looking for approval. I wanted to be truly
free. But I needed wisdom, understanding. I also needed to drop
my fear of not doing well in school. I was often nervous about
grades. I began to see this was another way I sought approval and
recognition. I saw it was based on fear of rejection. So I made
sitting meditation my new priority. I began sitting for two hours
each morning. School became easier and more enjoyable and I
found my happiness was not so much about what I did but what
was inside. Compassionate understanding became my number
one priority.
Were you practicing with a teacher
or on your own?
There were lay teachers at Dharma Publishing and they were
wonderful but I got to a point where I wanted a teacher “with the
glow.” I had a friend who was practicing in Dharamsala. After
graduation I told my parents I was thinking of going to Chile to
teach or to India, to practice. I told them I was also considering
the monastic life. They didn’t take me seriously.
I’d also thought about getting a teaching credential. My father
said he’d pay for school if I got my credential before going away.
I thought, “The practice can be done anywhere; I can practice at
school.” So I took the opportunity, with one condition: I would
study because I loved it. And I would not stress. So I went back
to school, tutored kids, and coached soccer. I liked teaching and
the kids liked me but I was aware that my love was always conditional, even to my students. I gave them attention but I didn’t really
know how to love and understand them. Through meditation I was
beginning to see clearly that I didn’t really understand myself, yet
I was teaching. There was always an element of hypocrisy, for I
still had insecurities and fears I needed to resolve.
In the meantime I was still sitting every morning and had
started reading Thay’s books and I’d found a Sangha two blocks
from home. It was very alive, deep, and honest. One morning I
was sitting and I saw all these ideas I had about myself and suddenly thought, “It’s all a painting—you’ve made it all up.” This
was one of the first deep realizations I had. As I continued to sit
regularly each day, the meditation bore more insight. I remember
one morning after I had sat I opened my eyes and felt extremely
calm. Everything was silent. There was one of Thay’s books beside me: The Diamond That Cuts through Illusion. I opened it and
read a passage. It spoke of a type of giving called “the giving of
non-giving.” It meant you gave to someone without conditions,
with no discrimination between self and other. I read this passage
and thought to myself, “Is this possible? Is this true?” And a very
honest voice, that was my own, rose out of me: “You know it’s
true.” And then I thought to myself: “It’s over. That’s it. It’s all
over.” I stood up and called my department counselor and told
her I was withdrawing from the education program. I told my dad
that he hadn’t wasted a penny but I had learned all I could learn
and was going to become a monk.
Why did you decide to go to
Plum Village?
I’d read many of Thay’s books—the Heart Sutra, the Diamond Sutra, the Four Establishments of Mindfulness, and Your
Appointment with Life. I thought that if the community of Plum
Village practiced in the same way Thay set out in his books I’d
be fine.
I wrote to Plum Village to see if I could come that summer and
was told to wait and come after the summer retreat. So I decided in
the meantime to go to Thay’s Green Mountain Dharma Center in
Vermont to practice for a month. It’s very quiet and contemplative
there. I ended up staying for six months before coming to Plum
Village. I ordained a month after arriving.
How did your parents react to your
decision to become a monk?
My mom was upset. At first she cried and yelled. More recently though, she’s come to visit me, practice with us, and has
even taken the Five Mindfulness Trainings. My father was absent.
When I asked him why he thought I was becoming a monk he
said he thought it was because I didn’t know what else to do. My
reasons were exactly the opposite.
Does anyone ever leave the monkhood?
Sometimes. Overall the percent of Westerners who leave is
higher than non-Westerners. There were sixteen people in my
ordination family. One has left already.
What is your practice like now?
There’s a communal feeling that comes from living in Plum
Village. Sometimes I miss the quiet of Green Mountain Dharma
Center in Vermont, but I believe that mindfulness and awakening
can happen anywhere, at any time. I feel that practice should be
engaged, not just on the hilltop. Otherwise I’ve really tried to let
go of any expectations. I want to create harmony and to share.
I’ve retired from sports and moved away from competitiveness to
things like yoga and dance. I’m losing my sense of ambition.
Are you interested in teaching?
I don’t think about teaching too much yet. I still have thundering insights on the cushion then get up and start making judgments
about others. In monastic life you’re often put up before others
and expected to teach. I still prefer to train myself until I am a
more stable practitioner. I know I can’t get up there egoless yet.
I still want to be taught.
s angha LI FE
hidden. It was very overwhelming
to face them all in the silence of
this place. I wanted to go home but
my mom insisted that we stay for
the whole week. After three days
I started to settle, and discovered a
sense of home and safety within me.
During Thay’s first talk, he asked an
American and a Japanese to practice
hugging meditation as an act of
reconciliation. It was so powerful. I
noticed that the sisters and brothers
practiced to make everything sacred
in and around them, just by breathing in and out.
Did you take the
Five Mindfulness
Trainings?
V
Sister Viet Nghiem with her mother on her ordination day, February 7, 2002
Viet Nghiem
Chan Viet Nghiem received the monastic precepts when she was
twenty years old, in February 2002. Born in the north of France,
she is one of the youngest Western nuns to have ordained with Thich
Nhat Hanh. Her given name means “True Transcendence.” We spoke
under the temple bell at Plum Village’s Lower Hamlet. She began our
conversation by handing me a photo album. The first picture shows
a bright-eyed baby; one of the last shows Thay cutting a lock of her
thick, dark hair at her ordination ceremony.
What brought you to Plum Village?
My mom and I were living in Paris. She had come to Plum
Village in the spring of 1997 and wanted to bring me back with
her for a week that summer. We hadn’t been getting along, and
she thought that with the help of the sisters at Plum Village we
might learn to communicate better. I thought she wanted the nuns
to “fix” me. The idea of spending a week with her at Plum Village
sounded awful!
At the age of fifteen, I felt I had no preparation to face life
and its challenges, at school and in my family. I often felt lost
and hurt, and carried away by my emotions. I was discovering
the presence of a world within me that I didn’t understand at all.
I didn’t know how to communicate that to my mother. She wanted
to help me, but she didn’t know that I would end up wanting to
become a monastic!
How was that first experience?
I didn’t like it at all in the beginning. The distractions of
society had been keeping all my fears and feelings of insecurity
22 Winter 2005–2006
Not that first year; the ceremony scared me. I was shy and
didn’t want to stand up and kneel in
front of the sisters. But I really liked
my first retreat at Plum Village, so I made my mom promise we
would come back for a longer time the following year. And that
time I took the Mindfulness Trainings and they really helped me.
I was in a teenage crisis, rebellious and reactive against the whole
world. Taking the Trainings was a foundation for me to learn to
respect myself and others. They were seeds planted in the soil of
my being. They gave me guidance, something to help me “swim”
in society, They were a light in the dark for me.
What happened?
Something changed in me, slowly but deeply. I went back to
my environment with a powerful tool of protection. I could imagine
the misery I would put myself through without the Trainings. I
had hard times, especially with my friends and my boyfriend, and
their influence on me. But I knew I had support from a spiritual
community, and that meant a lot.
Thay helps people to “re-become” human. Back at school it
felt like the teachers and other students helped me lose my human
nature. It was all about good grades—not about acknowledging
our feelings, our suffering. Thay teaches through his actions. This
really made an impression on me. I could listen to a Dharma talk
and have no doubts. I had a capacity to put it into practice, at my
own pace. Sometimes I would cry, seeing the difference between
the love that Thay embodies and the lack of sensitivity that I met
in some of my teachers.
Is this when you decided to become a
monastic?
Not really. I was almost seventeen and thinking about what I
was going to do with my life. I decided I wanted to live in community. I didn’t want to marry or have kids and I didn’t want to
s a n g ha L I F E
work for money. I felt a deep aspiration for service, but I didn’t
want to be a monastic. I wanted everything about monastic life
but to be a monastic.
The Christmas after my second retreat my mom and I returned
to Plum Village together. Sister Jina became the abbess of Lower
Hamlet that winter. As I watched the ceremony, with the rows of
monastics in their yellow robes facing each other, I realized that
this was what I wanted to do. From then on I started coming to
Plum Village to get to know the life of the sisters. I developed and
found a deep support from them.
How did your mother feel about your
wanting to become a nun?
I hadn’t told her at this point. I hadn’t told anyone, not even
my best friends. But deep down I knew this was what I wanted to
do. At eighteen, I graduated from high school and came to spend
the summer in Lower Hamlet. I started helping in the teenage
program.
When I came home from the summer retreat I told my mom
that I was planning to return to Plum Village to ordain. She thought
I was joking. When she realized I was serious, she asked me many
questions to test me. Now I realize that I’ve been quite rude to
her: I never really told her anything until three months before I
left home! I’m her only child and my leaving for monastic life
was hard for both of us.
Though my teachers supported me with many opportunities to
go to university, I decided not to go. I was afraid I would be caught
in some kind of study that would prevent me from discovering
who I am. Finally, I left everything behind and decided to come
to Plum Village to give it a try.
When did you become an aspirant?
I returned to Plum Village in November 2000 and became an
aspirant on my nineteenth birthday. The sisters advised me to wait
a year before ordaining as a novice. I shared a room with two other
women—both were Vietnamese and old enough to be my mother
and grandmother. We didn’t share a common language and I felt
a bit lost, at first. The cultural differences were difficult for me to
handle, but the practice we shared helped all three of us to get to
know and support one other.
What are your days like now that you
have ordained?
When there isn’t a retreat, we practice sitting meditation,
chanting, and walking meditation every morning. We study
basic Buddhism, chanting, and languages. We gather to listen to
Dharma talks on Thursdays and Sundays and once a week we
have a lazy day.
I’ve become interested in Christianity since I’ve become a
nun. I have met Christian monks and nuns and we share our practices. Between us is born a dialogue (which they call communion),
in which each one of us expresses the heart of our tradition.
Joyful novices picking apples: Sisters Thanh Hue, Mai Nghiem,
Cuc Nghiem and Viet Nghiem (front)
I’m really blooming, getting to know myself better and at the same
time, serving and getting to know others. I like interacting with
people, listening to them, helping. For me it’s more important
than a formal practice. I received full ordination in November
2004, exactly four years after I arrived in Plum Village to ordain.
There is so much for me to learn, I feel I’ll never stop discovering
something new!
Every sister has a mentor who is an elder sister in our community, a guide in the practice. My mentor has been a wonderful
example of what true patience and listening are, and we share joy
and love for life. Our relationship is sometimes sister-to-sister,
sometimes mother-to-daughter, and sometimes simply between
friends on this path.
Have you stayed in contact with your old
friends in Paris?
They think it’s strange that I’ve become a nun. Some of them
think I’m crazy. I’m still in touch with a few friends but none of
them have come to visit. Most are indifferent to their church and
don’t understand what I’m doing here. For them religion is something that changes your thoughts and takes away your freedom.
To me, it is the opposite, it is where freedom begins. An inner
freedom, the real one!
Lori Zimring De
Mori, Integrated
Awakening of the
Heart, lives with her
husband and three
children in Tuscany.
She is a food and
travel writer.
I have so much fun here, in Plum Village. I feel happy, like
s angha LI FE
Discourse
on True
Contentment
By Sister Dang Nghiem
I
to bring the Dharma rain into ghettos and prisons ––
this is the true contentment.
“To witness police officers, business people, legislators,
scientists, and war veterans enjoying the Pure Land
with their mindful breaths and mindful steps ––
“To provide a joyful environment for young people,
to help them reconnect with their families and society,
to show them that there is a beautiful path ––
W
“To practice, work, study, and play together,
to realize the beauties and hardships of your brothers and
sisters,
to cherish and protect them as your own marrow ––
photo by Robert Sorrell
I heard these words of Thay one time when he was living in the
vicinity of Escondido at the Deer Park Monastery in the Oak
Grove. Late at night, a group of coyotes appeared, whose passionate howls made the whole Oak Grove tremble joyfully. After
paying respects to Thay with the right front paw pointing in the
direction of the moon, the elder coyote asked him a question in
the form of a verse:
“People, animals, plants, and minerals are eager to know
what are the conditions
which bring about true contentment.
Please, Thay, will you teach us?”
“To live a life simple and uncompetitive,
to come back to your breath as your soul food,
to rejoice in the music of the bell, wind songs, and laughter ––
“To avoid speaking and reacting in anger,
not caught by your ideas and judgments,
and to be diligent in doing beginning anew ––
“To savor the freedom in non-waiting,
to transform the grasping mind into that of true love,
to be a kind continuation of your spiritual ancestors ––
that is the true contentment.
(This is Thay’s answer:)
“To see all life forms as your brothers and sisters,
to enjoy simply being together,
to actively build a beautiful past with your true presence ––
“To live in a Sangha,
to have brothers and sisters working in harmony,
to serve peoples of all nations ––
“To rise in the morning with a smile,
to retire each night with peace, content to let go of all,
to know that you have loved and have been loved deeply ––
that is the true contentment.
“To have a chance to practice and transform,
to see yourself becoming more accepting and more solid,
to recognize that others also blossom ––
“To live in the world
with your heart open to impermanence and change,
to progress stably on your true path, free of fear and worry ––
“To be able to recognize and forgive,
to nurture gratitude to your blood family and spiritual family,
to express love through loving speech and deep listening ––
“For he or she who accomplishes this,
arriving and at home wherever she goes,
always he is peaceful and happy ––
true contentment is in the moment one lives.”
“To have time to sit peacefully for your ancestors,
to touch the Earth tenderly with each step,
to eat in union with the whole cosmos ––
“To create practice centers and hold regular retreats,
to turn gymnasiums and theatres into Dharma halls,
24 Winter 2005–2006
Thay had finished the teaching. The coyotes were extremely
delighted at what they had heard. At once, they stood up with
posture erect and gave rise to another harmonious and joyful howl.
The moon smiled contentedly from above, as she floated freely in
the immense space.
Sister Dang Nghiem lives at Deer Park.
s
s a n g ha L I F E
The Role of the
Lay Sangha
in the Time of Buddha Shakyamuni
By Sister Annabel, True Virtue
W
Sister Annabel translating for the Western Sangha
in Vietnam
With the publication of Freedom Wherever We Go1 the Revised
Pratimoksha (precepts of the fully-ordained Buddhist monks and
nuns) becomes available to be studied and read by laypeople.
Traditionally, lay practitioners have not been permitted to
read the Pratimoksha. The Buddha did not forbid it, since in the
time of the Buddha the Pratimoksha was never written down, but
he did forbid the recitation of these precepts by the monks in the
presence of the laypeople. It is still forbidden. When we recite
the Revised Pratimoksha, in the Sanghakarman procedure which
precedes the recitation, the question is posed: “Have those who
have not yet received the bhikshu ordination already left?”
This is because at several junctures during the recitation the
monks and nuns are asked: “Is your precepts’ body pure?” One
needs to be in the safety of one’s own Sangha to consider this
question; and the same is true for the lay Sangha. If someone
were to feel the need to express regret for not having observed
the five or the fourteen mindfulness trainings, it would be best for
them to confess within the small circle of their local lay Sangha
friends who know them well. If we express regret for an offense
outside of our small practice family it can lead to many wrong
perceptions.
Apart from that, the lay Sangha can and should scrutinize the
practice of monks and nuns with regard to precepts and fine manners. This has been the case since the time of the Buddha.
Monastics and Laypeople Influencing
One Another
When we read the texts of the Vinaya2 the allusions to lay
practitioners are everywhere. The first reason is that the Vinaya is
not just concerned with how monks or nuns relate to one another,
but also with how monks and nuns relate to laypeople. The second reason is that many of the disciplinary measures taken by the
Buddha and the Sangha arose because laypeople disapproved of
a certain behavior they had observed in monks and nuns. Thirdly,
many of the concessions to austerity allowed by the Buddha also
came at the suggestion of the laypeople.
For instance, one time at Kitagiri, a lay practitioner heard
some young men asking a monk if he would act as a go-between
for them and a young lady. They had already tried to persuade the
young woman to come with them on a picnic but she had refused.
The lay practitioner was shocked when he heard the monk assent
to this request. He could not understand how a monk could agree
to do such a thing. He reported the matter to senior monks who
immediately saw the impropriety of such an action and told the
Buddha. The Buddha made a precept forbidding monks and nuns
from acting as go-betweens and matchmakers3.
This incident shows how laypeople can inappropriately support the misbehavior of monks and bring the level of the practice
down for everyone, or, more appropriately, seek the advice of
monks who are strong in the practice.
Kitagiri was a town far from the important practice centers
of the Buddha. Some monks who were weak in the practice had
taken up residence there, and far from the supervision of the greater
Sangha, they had adopted bad habits. The laypeople who may
never have received correct instruction in the practice supported
the misbehavior of the monks and even encouraged it, since they
also wanted to join in the fun. The misbehavior consisted in taking part in worldly singing and dancing, playing betting games,
making flower garlands, sitting with laywomen, and eating off the
same plate. Things had gone so far that when a monk who was
practicing correctly passed through the town he was laughed at
and no one would offer him his midday meal.
However, in Kitagiri there was one lay family who had
remained loyal to the true practice. They were delighted to see a
monk who was walking serenely through the town on the traditional alms round. They were dismayed to learn that, although it
was already late in the morning, the monk had received no alms.
They took him to their house and offered him the midday meal.
When he had eaten they asked him to report the state of affairs
of Buddhist practice in their town to the Buddha. After this the
Buddha sent the venerables Shariputra and Mahamaudgalyayana
to put things back in order.
Help from Lady Visakha
There are lengthy accounts of well-renowned lay practitioners
from the time of the Buddha. Anathapindika is the most outstanding layman and Visakha the most outstanding laywoman. These
two figures had had connections with Buddhas in many past lives
and had made the aspiration to support a Buddha and his Sangha.
Lady Visakha was richly endowed with material means and was
always ready to make offerings to the monastic Sangha. Secondly,
s angha LI FE
she made many suggestions about small changes in the daily life
of monastics that would mean less hardship for monks and nuns.
Thirdly, she had no fear of pointing out the misbehavior of monks
and nuns when she saw that it was endangering the reputation
of the Buddha and his monastic Sangha. Sometimes she would
speak directly to the monk or nun whose behavior she could not
countenance. Otherwise she would go directly to the senior monks,
nuns, or the Buddha. Her heart was filled with loving kindness for
the Buddha and his Sangha, and her actions were always based
on this and her deep observation of the situation.
Lady Visakha had a nephew who wished to ordain as a monk.
He made his request during the rains retreat and was turned down.
The monks told him that they had decided before the retreat that
they would not accept any ordinands during that retreat. At the end
of the retreat he said that he would not ordain. Lady Visakha was
very disappointed and reported to the Buddha what had happened.
The Buddha made a precept that monks cannot make blanket
decisions that they will not ordain those who request ordination
at a particular time.
The Buddha also gave permission for members of the monastic Sangha to leave the monastery for a maximum of seven days
during the rains retreat if sent for by a layperson who was making
a special offering, like monastery buildings, and if the layperson
made the request in person. In other cases of great need by the
lay Sangha a monk had permission to leave for seven days. Seven
days was not a long time since the monk would travel on foot, so
some of that time would be spent traveling. In the Plum Village
Sangha of the present time, leaving the three-month retreat for
any reason is strongly discouraged. Nowadays laypeople who feel
in need of teachings from the monastics have the opportunity to
stay at Plum Village or another center belonging to this lineage
in North America or Europe.
Once Lady Visakha saw a monk sitting in a secluded place
with a laywoman. She went directly to the monk and told him
that this was unseemly. When the monk appeared unmoved by
her words, she went to the senior monks who reported the matter
to the Buddha, who made a precept forbidding such behavior. Not
many of us would be as forthright as Lady Visakha. We should
probably prefer to go directly to senior monks and report what
we had seen.
There is recorded in the Vinaya an incident that shows the
compassion and understanding of Lady Visakha. She came to the
Buddha and asked if he would grant her eight wishes. The Buddha
replied that he was not a teacher to grant wishes, but he would listen
to her wishes. Lady Visakha lived near Sravasti and her wishes
were for monks and nuns who happened to come to Sravasti.
1.She wished to offer robes to the monks and nuns
for the monsoon season. She had seen monks going
about stripped to the waist because they had no dry
robes to wear. They resembled the sect of naked
ascetics and she did not think it was appropriate that
people could not identify Buddhist monks.
2.She wished monks who were newly arrived in
Sravasti to be sent to her home for a meal. She had
26 Winter 2005–2006
observed that when monks arrived they were tired
and hungry and it was too much for them to have to
make the alms round.
3.She also wished to give monks a meal before they
set out on a journey so they didn’t start out hungry
and have to make the alms round in a strange place
where they were not sure where they were going.
4.She wanted to offer medicine to any monk or
nun who was sick. She had been distressed to see
sick monks and nuns without the means to acquire
medicine.
5.She wanted to offer food to any monk or nun whose
ill health prevented them from going on the alms
round.
6.She wanted to offer food to any monk who was
tending the sick, since it was not good for such
monks to have to leave their charges in order to
make the alms round.
7.She wanted to provide the monks and nuns with a
breakfast of rice porridge every day. She felt that it
would improve their health.
8.She would offer bathing robes to all the nuns in
Sravasti. She had heard that they bathed naked and
this was not appropriate.
When she had expressed these eight wishes the Buddha asked
her what benefits would accrue to her through their fulfillment.
She said that if a monk came to Sravasti and reported that one of
them had died, she would ask: “Did the monk who has died ever
come to Sravasti?” If the answer was “Yes,” she would conclude
that that monk must have received the benefit of at least one of
her eight wishes. Such news would bring her happiness and peace
of mind. From this would result concentration and other spiritual
fruits of the path of practice. The Buddha approved of her answer
and granted her wishes.
Laypeople Help in Monastic Dispute
It is clear that the Buddha was ready to listen to suggestions
from the laypeople about monastic life. The kings Bimbisara and
Prasenajit also made suggestions that were adopted by the Buddha. It was King Bimbisara’s idea that the followers of the Buddha
should celebrate an Uposatha day. This later became the day twice
a month when the monks and nuns recited their precepts.
The dispute at Kosambi shows how the laypeople helped the
Buddha bring to an end a serious dispute that had arisen in the
monastery. As soon as the Buddha heard that there was a dispute
concerning the infringement of a minor rule, he gathered the monks
and gave teachings on the benefits of harmonious living. He met
both sides in the dispute and told both that they should concede.
However some of the monks had not wanted to listen. One monk
had even stood up and asked the Buddha not to interfere. At that
s a n g ha L I F E
If you have chosen to be a lay
point the Buddha left the monastery and went into the forest
alone. Later the monks even came to blows. The laypeople were
extremely distressed about the dispute and that the Buddha had
left. They came together and decided that they would not greet,
stand up for, join palms before, or give alms food to the monks.
This action convinced the monks that it was time to change their
behavior and practice what the Buddha had advised them to
practice in the first place.
practitioner, do that with your
whole heart...A layperson has an
equally important role to play as
Turning the Bowl Upside Down
There were times when laypeople acted inappropriately in
their relations with the monastic Sangha. One layman participated
in a scheme to bring disrepute upon a senior monk. At the instigation of some monks who were very angry with the senior monk,
this layman reported falsely to the Buddha that his wife had been
sexually assaulted by the senior monk. When it was proved to
the Buddha that this was a calumny the Buddha instructed the
monks never again to call at that man’s house on the alms round
and that no offerings should be received from him. It was called
“turning the bowl upside down.” When the man heard about this
from Venerable Ananda, he was so shocked that he fainted. Other
laypeople came to his aid and suggested his whole family make
confession of this transgression. When this was done, the Buddha
gave instructions for the monks to “turn the bowl upright again,”
to receive alms from this man.
Prostrating to the Sangha
Since the laymen and laywomen constitute half of the Buddhist Fourfold Sangha, they have the right to scrutinize carefully
the comportment of monks and nuns. This is not judgment. In Asia
laypeople commonly prostrate before monks and nuns. This can be
a dangerous practice if the monks and nuns have not been trained
to receive prostration and to remain humble. As monks and nuns
we should see that when someone prostrates before us they are
not reverencing us as an individual. They are paying respect to
the Buddha’s Sangha that we represent; they are no more paying
respect to us than someone reverences a flag that represents a nation. If I thought that I were receiving the prostration because of
who I am as an individual, that would lead to pride and be very
dangerous for my practice.
There was a monk in Vietnam who was not practicing the precepts well. A devout laywoman prostrated before him. Her friend
admonished her: “Do you not know that that monk is not practicing
correctly?” The lady replied that she knew that the monk was not
practicing correctly but maybe that prostration would bring the
monk to his senses, reminding him that he was still a part of the
Buddha’s Sangha in which the laypeople have great faith.
At the end of his life Anathapindika made the request that
laypeople, as well as monks and nuns, should receive the deepest
teachings of the Buddha on no-birth and no-death. In our time
laypeople receive these deep teachings and have an opportunity
to put them into practice while working, raising a family, and
supporting the monastic Sangha.
One of the aims of monastic discipline is to show ways in
which monks and nuns have become burdensome to the lay Sangha
a monk or a nun in the Sangha of
the Buddha.
and to encourage them not to do things that can cause difficulties
for laypeople. Examples are: using money which has been donated
for a specific purpose, for another purpose; receiving more than
one midday meal at the same house on consecutive days; accepting
an invitation to eat at one home and then going to another home to
eat first; making demands that laypeople cannot easily fulfill.
Laypeople often ask how they can best support the monastic
Sangha. If you have seen your path clearly as a lay practitioner and
you are happy and solid in it, that is the best support you can give
to the monastic Sangha. It means that you know how both paths
of lay and monastic practice are equally valid and mutually supportive. You feel close to the monks and nuns and keep in regular
communication so that the monks and nuns know what the real
difficulties facing a lay practitioner are and we can work together
on developing suitable Dharma doors to help. It is very encouraging when we, as monks and nuns, hear from lay practitioners about
how they are using the practice to deal with situations they meet
in their family and at work. When we hear about the suffering that
you encounter and know about the different misfortunes we may
have been sheltered from, it helps motivate us to practice more
diligently so that we can liberate ourselves and others.
If lay Sanghas can organize study groups and Dharma discussion concerning the Revised Pratimoksha it will bring us closer
together as a fourfold Sangha. Just as monks and nuns want to
support the lay practitioners in their practice of the Five and Fourteen Mindfulness Trainings, so the lay practitioners can support
the bhikshus and bhikshunis in their practice of the Pratimoksha.
Note: Green Mountain Dharma Center is being developed as
a center for the practice of the Fourfold Sangha, where monks,
nuns, laymen, and laywomen will live and practice together.
Sister Annabel, True Virtue, is the abbess of
Green Mountain Dharma Center in Vermont,
and the senior editor of the Mindfulness Bell.
1
Thich Nhat Hahn, Berkeley: Parallax Press, 2005
The corpus of literature connected with monastic discipline.
3
“Freedom Wherever We Go,” pp.36 & 92.
2
photo by John Cotterman
s angha LI FE
Gratitude
to the Sangha
Gratitude to the Sangha.
You are always here—when I see you and when I don’t.
You are my groundedness in place and time,
My home, my boat in flood waters.
I
photo by Paul Davis
I remember your feet that April day—
Barefoot, sandaled—
Slowly, tenderly touching that sweet portion of prairie.
Someone said later that we must have kissed
A hundred varieties of sprouting grasses
And tiny blooms, and clover, and colorful weeds that day—
Kissed the prairie with our feet.
The wind blew hard that day, too—remember?
It wore us out and charged us up all at the same time.
We came inside breathless and needing to settle,
And we did.
We breathed, feeling a quiet prairie wind move through our
bones.
I remember bits and pieces of that day
And many other days and nights—
Sweet walks inside on the mat of the dojo.
And I remember your faces—
Animated in sharing, tranquil in meditation.
28 Winter 2005–2006
And the most wondrous thing about you
Is that you are growing.
You now include the sky, the wind, the water,
Beings large and small, beautiful and ugly,
Healthy and suffering.
Something in your generosity opens my heart.
I can embrace more. I see the same in you.
Each of you has something to teach me—
Learnings so treasured, so useful.
The Eternal Mystery has given us to each other—rare gift.
And in our gratitude we give this gift again and again
Wherever we show up in the world.
The gift multiplies and the sum is past figuring.
Its power is beyond measure.
Every human needs this kind of community.
So, our joy-filled work will never end.
There will be no unemployment for the Sangha.
And even on those days
When we might feel our role is small
Or our efforts feeble,
We can always stop, breathe,
Watch our feet touch prairie grass,
Feel prairie wind move through our bones,
And say with a whole heart
“Gratitude to the Sangha.”
Pat Webb, True Mountain of Action
A
After visiting Plum Village two years ago, I was inspired to introduce the practice of inviting the bell in
my elementary school classroom. The children I teach
are learning to speak English and come to ESL class
for about eighty minutes every day.
Here’s how I introduced the practice to the children: “I am going to invite this little bell three times,
very slowly. When we hear the bell, we will take a
few moments to calm down and to pay attention to our
breathing. When we breathe well, more oxygen enters
our brains and we are able to learn and think better.
When we are calm, we can focus better.”
s a n g ha L I F E
Inviting the
Bell at School
By Suzanne Vitullo
After the bell sounds, we all take deep slow
breaths. I invite my youngest students to put their hands
on their bellies to feel their breath go in and out.
At first, I invited the bell; now the children take
turns. The student who rings the bell chooses a good
listener to invite the bell the next day. After the bell
sounds and we have all enjoyed our breathing, the
children simultaneously say “Thank you” to the child
who invited the bell.
Regularly, we review the reasons for inviting the
bell. I might ask: “How do you feel when we ring the
bell?” Children have responded: “I feel calm inside.”
“When the bell rings I don’t feel mad about anything.”
“I feel happy.” Often if I forget to invite the bell,
the children remind me, “Ms. Vitullo, remember the
bell!”
We have all become more aware of how paying
attention to our breath is helpful. When children are
upset or angry or crying, I remind them to pay attention
to their breath. This often calms the tears enough so I
can find out what is wrong. It offers an alternative to
acting out, to reacting without thinking. Sometimes, it
allows the children to find their own center.
Thay teaches children at the retreat in Estes Park, Colorado
photo by David Nelson
At first it felt strange to integrate the practice of
inviting the bell into my classroom, though it soon
became a part of our regular routine. When my assistant principal observed my class, she noticed that
the children enjoyed the bell and it seemed special to
them. Inviting the bell in my classroom has also helped
support my practice, allowing time for both me and
the students to come back to our peace and joy. May
my sharing inspire other teachers to bring mindfulness
practice into their classrooms.
Suzanne Vitullo lives in Basalt, Colorado.
She recently took a leave from her teaching
job to attend the winter retreat at Plum Village.
i n the eye of THE STORM
Transformation
at the Prison
F
By Terry Masters
Terry in front of the prison
Friday Morning
I got to the prison early but Kent was already there, pacing
the floor.
“Hi Kent,” I smiled.
He nodded but didn’t stop pacing.
“Are you okay?”
“I don’t know what’s wrong with me,” he said, as he paced.
“I think I’m goin’ crazy. I don’t think I’m gonna be a Muslim
anymore... I just... This is horrible...”
“What happened?”
“Well...” Pacing back and forth, but in front of me so I can
hear him.
“This white dude? Yesterday he got in my face. Real bad.
“And I wanted to smash his face in. I pictured him on the
floor and I was stompin’ his face.
“But you know what I did?”
I shook my head.
“I walked away.”
“You walked away from him?”
“Yeah! Listen. I been shot at. I been stabbed. I been dragged
behind a car and I don’t even know how many fights I been in...
and then... I walked away from that dude.”
I smiled. Kent didn’t notice. He was still pacing.
“I think I’m turnin’ yella. I’m nuthin’ but a big coward.
I’m a...”
I interrupted. “Kent! This is wonderful! This is so beautiful.
You did just like we’ve been talking about.”
30 Winter 2005–2006
photo by Antonio Seijas Brunner
He stopped pacing and faced me, waited for me to
continue.
“Yes! Somebody...”
“A white dude!”
“...A white dude got in your face, made you angry and you
stopped to notice what was happening.”
His brows furrowed; he was really listening.
“You stopped, Kent! You listened to your true self.”
He looked doubtful.
“You did! You stopped, just like our teacher says to do. You
didn’t just react out of habit.”
His face softened a little.
“And now...”
“Yeah?”
“And now, you’re doing walking meditation!” (Sorry, Thay.
I know pacing isn’t exactly walking meditation.)
“This is wonderful, Kent. This is so wonderful.”
He didn’t exactly smile, but a little bit, he did. And sat down
for our meditation as the other guys filed in.
Next Friday
When I came in only Kent and another guy were there, a guy
I didn’t know. Kent introduced me to him: Charlie. Charlie and
I visited a little as Kent moved the chairs out of the way so we
could do some yoga before we meditated. Charlie is a Choctaw
from Oklahoma. After a short visit, he walked away to help with
the chairs.
Kent came up to me and whispered, “That’s the dude.”
in t h e eye o f THE S TO R M
“The dude?’
“Yeah, the white dude I told you about.”
Charlie added, “And I like it here.”
Pause.
“You brought him, the white dude, to meditation class?”
My eyes were wide with astonishment. A smile spread over
my face.
“Yeah.”
“Oh my gosh, Kent, you are amazing!”
“Terry, don’t cry!”
“I’m comin’ back.”
Pause.
“I’ll be back next week.”
Pause.
“Yep.”
“Well, I’m so happy!”
I didn’t cry.
The other guys arrived. After yoga and after our first meditation, we always talk a little about our practice. Kent said to the
group, pointing to Charlie, “This is the dude.”
Everyone knew right away who he meant. They bragged
on Kent until he hid his face, pretending to be embarrassed, “Cut
it out!”
I was grinning. Tears of joy were forming.
“And Terry, don’t cry!”
There, at the prison? I didn’t cry.
(Although everyone but Kent said it’d be okay.)
But I cried when I got home.
Cried and grinned.
Terry Masters, True Action and Virtue, practices
with the Plum Blossom Sangha in Austin, Texas.
“I’m not crying.”
“She can cry if she wants to, Kent—leave her alone.”
We all sat still then, enjoying the wonder of this man.
After a while I said, “Kent, would you be willing to tell us
how it came about that you invited Charlie to join us today?”
“Well... well, I was doin’ yoga in our dorm and Charlie, he
comes up an’ he says, whatcha doin’? and I say, yoga, and then
after a while I say, and I’m gonna do meditation after that. And
then after a while I say, and Friday I’m goin’ to meditation class,
wanna come? And he says yeah.”
I’m speechless. We all are. We just sit in our circle, smiling.
Finally I say, “So, Charlie I know this is your first time here,
but would you mind telling us how you got the courage to say
whatcha doin’ to Kent?”
Charlie squirmed in his seat as he said, “Well, Kent is a positive guy, uh...” Squirms, his eyes on his feet. “And I’m a... positive
guy...” Squirm. “And well I just thought there’s too many negative
guys around here and it doesn’t make sense for two positive guys
not to uh...” Squirm. “Uh, stick together. So I asked him.”
Charlie took a breath and looked up at us.
Awed, no one said anything.
Thay walking at Magnolia Village
Mindfulness in a
Virginia Supermax
Prison
“All is Dharma. All is practice. All is
perfect perfection.”
By Bill Menza
J
Joe Giarratano has been in prison for twenty-five years, many of
those in solitary confinement in Virginia’s Red Onion supermax
prison. I have been writing to Joe for about fifteen years, including his twelve years on death row, and the time he was exiled by
Virginia prison officials to prisons in Utah and in Illinois. I first
met Joe on death row when I accompanied Amnesty International
representatives visiting four prisoners in 1982. All have been
executed except Joe.
During his exile to Utah and Illinois I sent Joe information
about the Four Noble Truths, the Eightfold Path, the Buddha,
and Zen Master Thich Nhat Hanh. I told him I had found a way
to deal with suffering as nothing else could. I told him that these
tools were like a magical formula, that they made my life more
calm, peaceful, and joyful. I suggested that he study and practice
the teachings of the Buddha. I believe that the practice of the Way
has saved Joe’s mind and body many times from the hells and
insanity that supermax prison confinement inflicts on prisoners.
Supermax prisons are based on research of Nazi prisons and the
brainwashing of POWs by the North Koreans. They are non-human
environments that aim to make prisoners completely compliant,
as well as to punish them continuously.
Practicing in Hell
Joseph M. Giarratano
“All is Dharma. All is practice.
All is perfect perfection.” When
I first read these words I was
quite taken by them, knowing
the situation Joe finds himself
in each day...alone in a cell no
larger than a very small bathroom
twenty-four hours a day, except
for a few hours twice a week
when he is taken out to shower
or to exercise in a cement box.
32 Winter 2005–2006
“Generally,” Joe writes, “I am holding up well under the
rigors of supermax segregated confinement. Nevertheless, I know
that anyone subjected to this type of ordeal––especially for long
durations––does not escape unscathed. From experiences with
long-term isolated segregated lockdowns, i.e., my years on the row,
I know the tremendous amount of mental concentration it requires
just to keep one’s head above water. There are times, even now,
when I’m not so sure of my own grip on reality…More and more,
I find myself having to turn inward just to maintain my balance in
this madness; and even then, I must remain on guard for hallucinations, for feelings of suffocation, paranoia, fear, and rage.”
Joe has been a good student of the Buddha. He has studied
as much as is possible given the environment, and has passed the
books and articles on to the prison library. Unfortunately, Virginia
prison officials have now sealed all cell doors with hard rubber
gaskets, so that prisoners cannot pass on papers or books, or talk
to each other through the small space at the bottom of their cell
doors.
Some of Joe’s letters have helped me and others have a more
compassionate view of prison guards and officials by helping me
understand more deeply that they too are human beings caught by
many causes and conditions. Joe often begins or ends his letters
with the statement: “All is Dharma. All is practice. All is perfect
perfection.” When I first read these words I was quite taken by
them, knowing the situation Joe finds himself in each day. He is
alone in a cell no larger than a very small bathroom twenty-four
hours a day, except for a few hours twice a week when he is taken
out to shower or to exercise in a cement box. Exiting from his
cell, he is handcuffed around the wrists and hands with a chain
around his waist to which a dog chain is attached, chains around
the ankles, and armed guards nearby. He receives food through a
slot in the door of his cell.
Joe had been sentenced to death by a Norfolk, Virginia
judge for a double murder. But after an international campaign
for clemency, in 1991 his sentence was commuted to life with a
recommendation for a retrial. Appeals came from Amnesty International, the Pope, the European Parliament, the Irish government,
and thousands of individuals. But no retrial has taken place. The
campaign developed from serious doubts about his guilt and the
defectiveness of the judicial process that convicted him. (A recent
report by the Virginia American Civil Liberties Union, Broken
Justice: The Death Penalty in Virginia, concludes: “Virginia’s
criminal justice system is crippled by procedures that fail to ensure
a reliable determination of guilt or innocence.”)
Jailhouse Lawyer
The campaign was also conducted because Joe had become an
extraordinary rehabilitated prisoner, educating himself in law and
the classics. He successfully filed two briefs to the U.S. Supreme
Court for two other inmates while on death row.
One brief was about the lack of legal counsel for prisoners on
Virginia’s death row in violation of the U.S. Constitution. Joe was
trying to save fellow death row inmate Earl Washington, who did
not have a lawyer and was a few days from being executed. Earl is
a developmentally disabled African American who was exonerated
in 2003 for the murder of a woman in Culpeper, Virginia. Police
there had coached Earl into confessing to a murder he had not
committed, and he was given an inadequate defense at his trial.
Recently, Joe filed motions in Federal Court to have the
Virginia Department of Corrections follow standard medical
procedures in testing a prisoner with a hepatitis C infection so the
extent of his illness can be determined and drug therapy initiated.
This is in response to a policy held by many state prison systems,
of not adequately testing infected prisoners so drug treatment will
not be required. This saves them money.
Joe has always been a passive and respectful prisoner. He has
encouraged others to file grievances rather than to react violently.
After he was removed from death row he set up a peace studies
course among the most violent prisoners which was copied by
other prisons in the U.S. Nonviolence teacher and columnist Coleman McCarthy helped Joe develop the twelve-week course called
“Peace Studies: Alternatives to Violence.” At the commencement
ceremony for the first class of graduates, peace diplomas were
passed out and each participant came forward to say, in one way
or another: “If I had known about nonviolence when I was a kid,
I probably wouldn’t be in this place today.”
While he was incarcerated in Utah, Joe worked with the
American Civil Liberties Union and the U.S. Department of Justice
to expose abuse of prisoners, including the death of a young man
strapped to the “devil’s chair.” Prisoners are strapped head to toe
to this metal chair. Unable to move at all, there is a hole in the
seat so urine and excrement can fall into a bucket. It is meant to
be used on unruly prisoners for only a couple of hours at a time.
The prisoner who died had been kept in the chair for several
days, dying from the blood clots that form when there is no body
movement. Joe’s work caused the director of the prison, a former
Bill Menza in meditation hall at Green Mountain Dharma Center
military prison officer, to resign, and the gross mistreatment of
prisoners there to be stopped.
Zen and the Art of Law
At the Illinois prison Joe taught a class titled “Zen and the
Art of Law” to young gang leaders. Because of this, the warden
had Joe placed in solitary confinement. Today, Joe rarely receives
a visitor, partly because Red Onion Prison is located in a remote
part of southwestern Virginia. When visiting, the prisoner and
the visitor sit in phone booths and speak on a phone. There is no
personal contact, but they can see each other through the plastic
wall that separates them.
In 2004 the American Association on Mental Retardation
honored Joe with their Dybwad Humanitarian Award for his efforts
on behalf of Earl Washington. And this year American University
gave Joe a Peacemaker Award for his work on behalf of prisoners
and with students at the Center for Teaching Peace, founded by
Coleman McCarthy.
Recently a team of lawyers has begun working to have the
evidence used to convict Joe reviewed. Unfortunately, the evidence
used at his trial, which did not connect him to the murders, has been
lost by the Norfolk police. Additionally, Virginia’s draconian laws
prevent the courts from looking at new evidence after a conviction,
except for DNA evidence in special situations.
Joe’s legal situation and the conditions of his imprisonment
bring a stronger meaning to his words: “All is Dharma. All is
practice. All is perfect perfection.” These words remind me that
all things are the Dharma, and therefore material for practice and
transformation. Instead of responding to a prison hell with anger,
hatred, and violence, Joe has shown that one can transform hellish
conditions to better states.
I find these words coming from Joe and the hell realm in which
he lives to be a powerful mantra, especially when I am working
with my own difficulties and suffering. They help me see things
as they really are, in process, in transformation. You might call it
“perfect perfection.”
Dharma teacher Bill Menza, True Shore of Understanding,
practices in Fairfax, Virginia and Washington, D.C.
He has been a volunteer human rights worker for prisoners
since 1975. If you would like to write to Joe Giarratano,
contact Bill at bemetta@yahoo.com.
Responding
with Respect
Peaceful Communication in Politics
By Brian N. Baird
The Honorable Brian N. Baird is serving his third term in the
U.S. House of Representatives representing the third district
of Washington State.
H
Having studied and intermittently practiced mindfulness for a
number of years, in the autumn of 2003 I was looking forward to a
retreat with Thich Nhat Hanh arranged for members of Congress.
A week or so before the retreat I received an angry and accusatory
letter from a constituent who was upset about a particular vote I
had taken on an environmental issue. Members of Congress are
constantly receiving these types of letters; however, this one came
from a long-time friend and supporter. The essence of the letter
was that based on this one vote, the writer concluded that I had
lost all sense of principle, reason, courage, and decency. He added
that I was clearly only interested in reelection; that I was a bitter
disappointment to him; that he could never support me again in
any election; and that he would in fact back my next opponent,
regardless of who that was.
These letters are never pleasant to receive, particularly when
they come from friends, and especially when the writer’s focus on
the single vote neglects countless other areas of agreement. What
made it more troubling was that much of the writer’s anger was
based on inaccurate information that he had received from some
other source; he apparently reached his conclusions and fired off
a letter without checking the facts.
My immediate emotional response was frustration and anger
because I felt unjustly attacked and accused, and because all the
other work I had done was not being acknowledged or appreciated by the writer. In response, I sat down at my computer and
worked late into the night penning a harsh response that might
be tremendously cathartic emotionally but was not constructive
or appropriate to send. Fortunately, I chose not to send this letter,
but instead let it rest for a while.
34 Winter 2005–2006
A few days later, I attended the mindfulness retreat. While
there, I found that the practice of meditation over three days had
a healing effect in many aspects of my life. Through breathing,
walking, and eating mindfully, I was able to let go of some of the
stress and pains that build up in this line of work, and I found
instead a deeper level of patience, peace, and calm. Somewhere
during the three days, I began to reconsider sending the letter. I
realized that the tone and content were based on my own hurt, and
that responding with anger in turn would not further understanding
but would ultimately be counterproductive.
Several days after the retreat, I wrote a much different letter.
Rather than lashing back, I offered a respectful explanation of
my vote, then acknowledged that I had been personally troubled
and hurt by the writer’s attacks because of all the other issues we
held in common and all the work I had done on those matters.
Further, I crafted a brief list of “self-reflections for disgruntled
Democrats,” which I enclosed with the letter. The purpose of the
list was to invite those who might send such hostile missives in
the future to take a moment themselves to think before writing or
acting on their own frustrations and anger. After letting this new
letter rest for a couple of days as I continued to practice mindfulness, I made some further revisions and then sent the letter to my
constituent. My goal was to be sure that I was sending the letter
from a position of peace, compassion, respect and understanding,
rather than anger or hurt.
A few weeks later, at a community event, I happened to see
my friend who had written me the letter. At first I felt a tension
between us, but then he approached me to thank me for writing, to
apologize for his initial communication, and to express understanding for the first vote, and appreciation for the time I had taken to
write. I, in turn, thanked him for his past support, for taking time
to read and consider my reply, and for his apology. Since then, we
have restored our friendship and have agreed that while we may
agree to disagree at times, the values we have in common are far
Whether I am responding to a letter or voting on an
issue of international importance, in political life it is
especially important to be as clear as possible about my
own motivations and emotional state and to approach
my responsibilities from a position of mindfulness.
Thich Nhat Hanh does walking meditation in the streets of a Vietnam city.
stronger than the issues on which we may not concur and we will
work together to understand those differences if they do arise.
This story illustrates to me on a small scale a much larger
principle relating to mindfulness and its application to public
life. Whether I am responding to a letter or voting on an issue of
international importance, in political life it is especially important
to be as clear as possible about my own motivations and emotional state and to approach my responsibilities from a position
of mindfulness. The clarity and understanding that mindfulness
brings make my life more rewarding and my actions in relation
to others more respectful and compassionate. The challenge
and opportunity for me personally is to continue the practice
and to continue to learn and apply what I discover as a result.
I sincerely believe if this were more common in the Congress,
the institution and our nation would be better served.
Brian Baird attended the retreat for members
of Congress with Thich Nhat Hanh
in Washington, D.C. in 2003.
Peace,
Salaam, Shalom
By Susan Hadler
We sat in front of the White House, peacefully and joyfully
sharing food and water. We did not move when the police told
us to leave. The police picked up Cindy Sheehan, whose son was
killed in Iraq, and carried her to a paddy wagon. She was smiling.
They arrested people in batches, handcuffed them, put them into
paddy wagons, and drove off. We sat on the curb and sang peace
songs to Mr. Bush and the White House and Congress and to each
other. Walking. Sitting. Singing. Smiling. Our practice nourished
us and gave us strength. The atmosphere within and around us
was peaceful, dedicated, generous.
Prisoner 5-168
Our turn came. Our Buddhist affinity group stood in a row,
each with a hand on the shoulder of the person in front. When
it was my turn I smiled and bowed to the young police officer,
turning as he attached the handcuffs. As prisoner 5-168, I entered
a DC Metro bus borrowed from the city due to the unexpectedly
large number of people being arrested, 374 in all. A police escort
led the bus to the park police headquarters in Anacostia.
Susan Hadler (sitting on curb, third from right) and fellow demonstrators in
front of the White House
W
On September 24, 2005, approximately 200,000 people
gathered in Washington, D.C. to demand an end to the war
in Iraq. People clustered into various affinity groups including
the Buddhist one that Sangha member Susan Hadler joined.
We sang as we walked down Sixteenth Street towards the White
House, “Peace, Salaam, Shalom.” I sang to Abdullah Abdul-Majeed Al-Shadoon, wearing his name on a tag around my neck,
given to me at the church where we gathered before the march.
Abdullah Abdul-Majeed Al-Shadoon was twenty-six years old
when he died on April 22, 2003. A beloved son, a brother, a
friend, maybe a father. I also sang to my father who was twentyfive when he died in April 1945 in World War II when I was an
infant. I sang with the mothers and fathers walking with us whose
children were killed recently in Iraq and Afghanistan.
We walked together with our knowledge of war and our
message of peace: clergy and laypeople of all faiths, Code Pink
women, anarchists dressed in black, Buddhist monks accompanying our steps with drums, brothers and sisters coming from
Alaska to Florida. I walked with the Buddhist affinity group,
thankful to be part of a community practicing walking, singing,
sitting, and breathing peace. We walked with the larger Sangha,
gathered to hold in mind and heart the names of all the dead in
the war on Iraq and to present those names with a letter to President Bush as a plea to end the killing and to use our resources
for helping people live.
36 Winter 2005–2006
Our bus was our jail cell for about ten hours. We were a joyful group of forty-eight women of all ages and colors, singing,
talking, sharing stories. Those who could scratched the noses of
those who couldn’t, as we worked to wriggle out of our handcuffs.
The young police officer assigned to us tried to be tough but ended
up becoming our friend. As time went on my slight headache
worsened and I lay down on the back seat, a woman sharing her
pillow with me. I followed my breath in and out, and I felt Thay’s
presence, reminding us to keep breathing. He knew where we were
and I felt his prayers and energy. I began to relax.
About one p.m., we were led inside a garage split into two
rooms by a chainlink fence, women on one side, men on the other.
Sangha sister Roberta and I began doing mindful movements
and a circle formed. As the outside doors closed, we knew we
were locked up in a filthy, greasy place, but our minds were free
and we were able to help each other stay calm. Often during that
night and since then I have sent love and courage to those who
are imprisoned.
We Are Free
Finally the police called our numbers to be processed. Inside
the police headquarters more information was taken and for a
short time we were put into tiny dirty cells, about seven to a cell.
Called by number for fingerprinting and photographing, we were
then given back our names and our property.
I looked out the door into the four a.m. night and saw a taxi
waiting, and Maia and Bob of the Buddhist Peace Fellowship
welcoming us. Our taxi driver was a South African who had been
arrested many times in his country’s efforts toward liberation.
Because we were a Sangha and because we practiced,
we were peace and we were free and we were home every step
of the way.
Susan Hadler, Transformational Light of the Heart,
lives in Alexandria, Virginia. This was her first arrest.
I
Buddha,
Ananda,
& Katrina
By Sid Kemp
I
In early September my wife, Kris, spent six days in the Superdome
in New Orleans as Hurricane Katrina passed overhead. From early
Monday through early Saturday, I had no news from her.
I have been a Buddhist practitioner for twenty-five years, and
a member of the Order of Interbeing since 1989. I would like to
share how our tradition and my practice flowed through my life
in those days. Perhaps in a later article, Kris and I will share her
story and how our lives are being changed by our encounter with
this deep suffering.
Two thousand six hundred years before Katrina, the Venerable Shariputra died. Shariputra was an enlightened disciple of
the Buddha and one of the Sangha’s greatest teachers. A monk
brought his ashes to Ananda, lifetime friend and longtime attendant to the Buddha. When Ananda heard of Shariputra’s death,
he felt sad, and he also felt weak and had trouble standing. When
he brought the news to the Buddha, Buddha was sad, but he did
not grow weak.
Over eighty generations have passed since the lives of Buddha, Ananda, and Shariputra. But people are much the same. Some
of us are like Buddha, some like Ananda. In fact, some days each
of us is like Buddha; some days each of us is like Ananda. It is in
our nature to be Buddha. It is in our practice to be like Ananda;
striving to be Buddha, but not all the way there yet. In the week
that I could not reach Kris, I was sometimes like Ananda, sometimes like Buddha.
For the first two days, I was like Ananda. My body was weakened by the blow. I had difficulty sleeping, eating, and taking care
of myself. I am grateful to my practice that I was able to be like
Ananda. Without it I would have been angry instead of grieving.
I can understand the craziness that made men in similar situations
shoot at helicopters, yelling at the pilots to come rescue their mothers. I understand that kind of anger. It is part of me.
But being Ananda is not enough. It is good to be Buddha, as
well. After two days, I realized that I had work to do, service to
perform, decisions to make. I could not remain in grief and weak-
ness. So—although I didn’t feel like it at all—I took long walks
for exercise and renewed my formal meditation practice.
The transformation was swift. For the next three days, I was
like Buddha. I was clear and strong. I did work, and even won a
professional award for it. I cared for my wife’s family, my family,
and our friends as we struggled with the fear and pain that arises
when a loved one is missing and at risk. All the while we were
hearing terrible and confusing stories about New Orleans. Some
of us were locked in fear, others fantasized of rescuing her. My
mind did all of that, but it was familiar ground. That is what the
mind does. This is why it is important to develop inner strength,
so when difficulties come we can respond with clarity and stability. We can be Buddha. We can be strong, balanced, and clear,
capable of allowing love and wisdom to flow through us, even
when faced with uncertainty.
I had a busy week. Fortunately, my professional work, at
its core, is about digesting confusing news, figuring out what is
really going on, and communicating with people. So I had the
skills to handle the situation, and, by the grace of my teachers I
also had the presence of mind and the strength to do what needed
to be done.
What I have learned is that the fruits of the practice are good
no matter what—whether we are, in one moment, clear but weak
like Ananda or, in another moment, clear and strong like the Buddha. And if we feel and act out of fear or anger and hatred, that
is okay, too. The full range, from suffering human being through
practicing human being to awakened human being, is available
to us in each moment.
Kris did make it home safely. I first heard from her on Saturday morning, at three-thirty. By the grace of the Dharma, I was
able to get a friend to meet her and offer her a shower and a bed,
saving her five hours on a bus. And I drove across Texas through
the dawn to meet her.
Sid Kemp, True Full Taste of Enlightenment, is an author
and project management consultant. His wife, Kris, is a
visiting professor of religion at Tulane University.
Hurricane
Gathas
By Ruth Kaplan
Breathing in, I see my fear.
Breathing out, I return to the present moment.
Breathing in, I see my attachment to my life and possessions.
Breathing out, I see the truth of impermanence.
Breathing in, I do what I can to protect myself and my
property.
Breathing out, I remember that my most valuable possession
is peace of mind.
Stream at Estes Park, Colorado
Breathing in, I am grateful for time and resources to prepare
for the storm.
Breathing out, I feel compassion for those who are not able
to prepare.
This exercise can be adapted for use with any fearful situation,
especially natural disasters. So often, by remaining in our fear
of the future, we forget that we are okay in the present moment.
Our fear then expands to fear of loss of possessions, and we calm
ourselves remembering that all possessions, including this precious body, are impermanent. This can then give us the equanimity to do what is reasonable and possible to protect ourselves and
our possessions, without fear. But even as we go about making
preparations, we can return to our true selves, and maintain peace
of mind in the present moment. Finally, it helps to remember that
many others are in similar situations, but without the ability to
prepare, or the trainings to help them maintain peace of mind. If
we cultivate loving kindness and compassion for them, it helps
us as well to be less fearful. After all, just as with hurricanes, so
often we are fearful and prepare for something that never actually
occurs. So if we use it as an opportunity for practice, our actions
are not wasted.
Ruth Kaplan, Subtle Lake of the Heart, lived on the
Gulf Coast of Louisiana and wrote these gathas while
preparing for Hurricane Cindy, which missed her area.
She has since moved to Austin, Texas, and practices
with the Plum Blossom Sangha.
38 Winter 2005–2006
yo u n g P E O P L E
An Explosion
of Grace
The First Retreat for Young People
at Plum Village
By Susan Rooke
T
Sister Jina and friends at the Plum Village Young People’s Retreat
Thay has often spoken of the tragic situation in France, where
thirty-three young people commit suicide every day. He has
asked us, “What are we doing today for those who are going to
kill themselves tomorrow or the day after?”
18:00 Dinner
A year ago, Anne-Marie Ascencio, a French member of the
Order of Interbeing, shared with Sister Chan Khong her dream of
initiating a retreat for young people run by the fourfold Sangha
at Plum Village. Her idea was received with enthusiasm, so a
small group of young monastics and members of the French OI
organized, over the Internet, the first young persons’ retreat in
Plum Village. It was held during the last week of June 2005 at
the Middle Hamlet and thirty-two young people came, ages thirteen to twenty-six. Of the twenty staff members, there were five
monks, three lay Plum Village residents and seven members of
the French OI. A group of young nuns and aspirants visited and
offered daily support.
23:00 Lights out
20:00 Deep relaxation; evening activity
22:00 Noble silence
The creative workshops were new for Plum Village. A nun
gave a dance workshop under the trees, the music offered spontaneously by two young people. An array of paints, brushes, pencils,
and paper was provided in the painting area, along with piles of
old magazines for collages. On the dining veranda a large white
wall displayed the creative works as they were made; before long
the veranda was decorated with paintings, poems, and calligraphy.
Retreatants were encouraged to create spontaneously, in a relaxed,
non-academic way, working on pieces alone or in groups.
We divided into three families, one of which was Englishspeaking. We had planned to include only French speakers to
avoid translation problems, but retreatants took turns translating
for friends, and the international flavor was a bonus.
This was a typical day:
6:00 Wake up; exercise with bamboo poles, or yoga
7:30 Sitting meditation
8:00 Breakfast; working meditation; questions & answers with monks and nuns
11:00 Free time
12:00 Lunch
14:30 Sharing in families
16:30 Creative workshops (drawing, painting, writing, calligraphy, collage, dance, music...)
Young retreatants, monastics, and staff
young P E O PL E
Seated
under
the
oak
trees, with the evening
light
fading,
we
shared
the
transformations
of
the past six days . . .
“This has been the best
week of my life.”
One evening we participated in a percussion workshop, creating rhythms on drums, saucepans, wash bowls, bells, wooden
spoons, and blocks of wood. Another evening, around a bonfire
we enjoyed pancakes cooked by a group of young retreatants as
a gift to the community.
The practice was offered in formal and informal ways. Youngsters were taught sitting and walking meditation, stopping and
listening to the bell, and eating in silence. The informal teaching
was also important: a long conversation with a monk over a cup
of hot chocolate; visiting together around a group painting; talking and really listening to each other. This atmosphere of freedom
and peace was created with a minimum of structure so the young
people had a safe space to talk, be creative, make music, or just
be together.
During the week, Thay gave two teachings that were attended
by the Plum Village community and a question and answer session
for the young people. Appreciative of this special opportunity, the
young people asked good questions about violence, anger, and
monastic life. Thay finished the session asking the young people
to continue the spirit of the retreat by forming a “committee of
the heart.” This new committee will operate over the Internet.
For information about future retreats, keep an eye on the Plum
Village Web site.
40 Winter 2005–2006
The ultimate expression of gratitude for this wonderful retreat
came on the last evening, when fifty of us practiced Beginning
Anew. Seated under the oak trees, with the evening light fading,
we shared the transformations of the past six days. A younger and
elder brother reconciled with deep, loving words and a hug. Many
shared long-hidden, hurt feelings, brought into this compassionate space to be held gently, listened to, and respected. Finding
understanding, forgiveness, and healing. Heard over and over:
“This has been the best week of my life.”
On the first day, the young people arrived anxious, fearful,
and stressed from school exams and the pace of city life. They
were noisy and talked a lot. It was a joy to watch their faces
transform; to see their shy smiles and hear their laughter; to enjoy
the noble silence becoming more silent; to hear their language
become more gentle. For the sake of the young people, and for our
sake, I hope others will organize young persons’ retreats all over
the world.
Susan Rooke, True Joyful Stream, lives
in the foothills of the French Alps.
yo u n g P E O P L E
Alissa
During the winter retreat of 2004 young practitioners in the US
came together for the first time in significant numbers. We had a chance
to confide in each other: “I’m by far the youngest one in my Sangha,”
and “My friends and family don’t get what I’m doing,” were commonly
shared sentiments.
In the Bay Area, we are fortunate to have many young practitioners living nearby. We get together often, to practice and talk about
the particular challenges our generation is facing. The most frequent
concerns are around relationships and sexuality, followed closely by
how to earn a living doing work that is meaningful.
We decided to take the questions head on:
Joyful
Togetherness
A Dharma Festival for Young Adults
In the fall of 2005, a group of young adult practitioners
gathered for a weekend retreat in rural Northern California.
Here are reports from a few of the participants.
• How do I find the man/woman of my life and craft a
mindful relationship?
• How do I date and have sexual relationships in a mindful
way?
• How do I build mindful relationships with my parents,
family, and friends?
• How do I build a career that fulfills me and embodies my
practice (right livelihood)?
• How do I choose where and how to live in a way that meets
my needs as an individual and the needs of my community?
Perhaps what made the retreat so powerful was that it was done
entirely by young adults: the organizing, the recruiting; we even had
one of our Dharma brothers do the cooking. When monastics from Deer
Park accepted our invitation to come support us, it became a meeting
of the fourfold Sangha: monks, nuns, laymen, and laywomen, all of
us in our twenties and thirties.
Many times during the organizing process, we were asked: do you
really want to limit it to young people? And after repeated examination, the answer was always: this time, yes. Drawing a circle of young
practitioners, we give ourselves a chance to stop wondering when the
teacher will arrive to invite the bell and present the Dharma talk. We
see more clearly the elders that are among us already. We see that the
teacher and I are one, that we already have the answers, and that now
is the time to wake up to the teacher within ourselves.
Alissa Fleet, Boundless
Transformation of the Heart
Anna
When we came up with the name for our retreat, Joyful Togetherness, little did we know how applicable it would be. The answers, for
many of us, were in the experience of the retreat itself. We touched
true togetherness and experienced the issues with a Sangha that truly
understood.
There was no single moment of revelation for me. There were
quite a few moments when I felt or acted with strife, or raced around
on that edge that I love so much where I am the orchestra leader, and
top: woodcuts by Lesley McClintock
photos by Christian Kohler (bottom)
young P E O PL E
each instrument, with perfect precision, falls
into place. But at the end of the retreat, what I
had wanted so much from the monastics—an
experiential realization of the Dharma, and
an answer to the questions that came, not in
words, but in experiential understanding—had
become a reality.
Each question, as articulated originally,
was an analytic way of approaching life, a way
of cutting ourselves into pieces. In the retreat,
as I was surrounded by loving faces, kind
hands, gentle touches, the questions collapsed
back into themselves, into daily moments, into
small decisions and gestures, into
me. The question of mindful sex
was no longer urgent, not because
it wouldn’t manifest, but because it
was no longer by itself a question.
It was rather a piece of a greater
fabric, a wave in the ocean of many
lives, manifesting when conditions
were correct, not manifesting when
conditions were not correct.
Each moment, each step, each
gesture, each word, we rediscover
who we are and we remake the world
anew, so that we are truly free. In
every action we carry with us all of
our ancestors and all of our descendants, so that
we are never alone. We are the consequence and
resolution of our histories. Within us, all things
end and all things begin. Just like this.
Anna Halpern-Lande,
Sincere Refuge of the Heart
Gary
As our retreat committee was planning the
retreat, there were times of doubt and confusion because of the scale and complexity of
the retreat. Northern California hadn’t hosted
monastics in some time and there was a feeling of pressure that we wanted
to get it right. And yet we hadn’t
received official confirmation that
the monastics would come. At one
point we committed to hosting the
retreat whether the monastics were
there or not; and whether anybody
registered for the retreat or not, for
that matter. It was an exhilarating
moment in our Sangha when we
came to this conclusion. We had no
assurances, save for our resolve and
our commitment to do the retreat,
even if it was just for ourselves.
photos by Chritian Kohler (top 3) and Molly Sadowsky (bottom)
42 Winter 2005–2006
I wasn’t sure exactly what I wanted from the
retreat. I had been asking these questions for such a
long time with little fruit. One night as I was studying Dogen’s Instructions for the Cook it struck me, “I
want to explore the practice of being the cook; or, as
the word is given to us from Japan, Tenzo.” This was
well received and the planning began immediately.
Following are some insights I gained from my Tenzo
practice:
If you are a good cook but a poor practitioner,
your food will glisten like fool’s gold. If you are a sensible practitioner and a fair cook, your food will shine
with the light of love and insight. Avoid cooks who play
music or radio or get caught in diversions; who make
innumerable trips downtown; who don’t participate
in the community by attending morning and evening
sits; who don’t partake in the family sharing or sleep
in community; who avoid the intimacy and rhythms
of practice. You may as well order pizza and Chinese
takeout if your Tenzo is not a full-minded practitioner.
The quality of your cooking is not measured in tastes
and textures. But the harmony and purity of your heart
is exuded in the food, in the kitchen community, and
your overall practice.
Gary Brain, or as his Dharma
brothers and sisters like to call
him, Honey Bear of the Heart Mind
Tim
I remember sitting under oak trees by a quiet
creek in a circle of forty young people as we each held
one long yellow ribbon that connected us. In silence
and in discussion, in listening to Dharma talks and in
walking together under the starry sky, what made our
retreat so special was sharing the gift of mindfulness
practice with so many young people whose questions
and fears were so close to my own.
I knew as we listened to the sound of the bell that
my questions, “How can I support myself without
losing my joy?” “Will I be able to have a relationship
and family that reflect my aspirations?” were shared by
many others, and the togetherness was comforting.
I am twenty-six years old, and people of my generation have the task of finding spirit not by dropping
out of society, which we have seen creates isolation,
but creating a spiritual life as part of society. While
many of us do drop out for a time, we are coming to
see the eventuality of our return, which makes possible
the transformation of society. As the forty of us smiled
and sat and ate together, we were and are creating
mindful lives for ourselves and for society. The support
that we offer each other as we are faced with choices
about family, livelihood, and sex was clear water for
parched lips.
Tim Desmond, True Mountain of Joy
book REVIEWS
This is not another academic comparison of two great
mystics; rather, it is a love affair, a meeting of two brothers
in the heart of the author. Friar Brian is a Dominican monk
and Zen practitioner who has been guided through his
own spiritual journey by these two teachers. “Permeated
by the flavor of living experience,” comments Bhikshuni
Annabel Laity, “this book provides a freshness of insight
and the deep humility that we need on the spiritual path.”
After years of reading Thay’s books, the author was finally
able to join the Plum Village community for the 2004 winter
retreat. He writes, “Meeting Thay and practicing with his
monastic community have been a gift that I shall never forget,
and in a surprising way, it brought me face to face with
Eckhart. I realized with great delight that, through the person
of Thay, I was sitting at the feet of both of these beloved
teachers, drinking in their teaching in a profound way.”
Focusing mainly on Thay’s teachings in Living Buddha, Living
Christ and Going Home: Jesus and Buddha as Brothers, the
author explores the common ground between Christianity and
Buddhism, finding many intersecting points in the spiritual wisdom
of Thay and Eckhart. For example, the following statement of
Eckhart’s sounds like Thay: “God’s seed is in us. If it were tended
by a good, wise and industrious gardener, it would then flourish
all the better, and would grow up to God, whose seed it is, and
its fruits would be like God’s own nature. The seed of a pear
tree grows into a pear tree,...the seed of God grows to be God.”
Friar Brian credits the simplicity of Thay’s teachings on the
practice of mindfulness and contemplative meditation with
helping him understand the theologically rich and dense
sermons of Eckhart, who, seven centuries ago, was “easily
misunderstood and labeled as dangerous.” Whereas Eckhart
emphatically said “What does it avail me that this birth of God
is always happening, if it does not happen in me?” Thay simply
says, “We are all mothers of the Buddha.” Thay also uses the
birthing metaphor: “Waves are born from water. That is why we
adopt the language that waves are sons and daughters of water.
Water is the father of waves. Water is the mother of waves.”
We Walk the
Path Together:
Learning from
Thich Nhat Hanh &
Meister Eckhart
By Brian J. Pierce, O.P.
Orbis Press, 2005
Reviewed by Chan Phap De
believe that going to the temple you will see the Buddha, but
by doing so you are turning your back on the real Buddha.”
Eckhart says, “If a person thinks that he or she will get more
of God by meditation, by devotion, by ecstasies or by special
infusion of grace than by the fireside or in the stable—that is
nothing but taking God, wrapping a cloak around his head
and shoving him under a bench. For whoever seeks God in a
special way gets the way and misses God, who lies hidden in it.”
What Thomas Merton said of Eckhart can be said of Thay: “He
breathed his own endless vitality into the juiceless formulas of
orthodox theology with such charm and passion that the common
people heard them gladly.” In this book, Friar Brian taps into the
good juices seemingly hidden in the Catholic tradition. He offers
meditations on subjects such as suffering, the Cross, the Trinity,
baptism, the Mystical Body of Christ, equanimity and grace.
As a former priest, a current Catholic, and a “beginner”
monk, I felt great joy in reading this book. It not only helped
me tap more deeply into my Catholic roots, it also connected
me more deeply with Thay’s teaching. Like Thay, the author
has made a significant contribution to helping Christians
connect with their roots and spiritual ancestors.
Thay warns against trying to grab onto the Buddha: “You
Pine Gate
Meditations
By Ian Prattis &
Carolyn Hill
Reviewed by Barbara Casey
The guided meditations and chants offered in this
CD come from the weekly practice at Pine Gate
Sangha in Ottawa, Ontario. The hour long CD
contains two chants, performed by Carolyn Hill,
and four guided meditations offered by Ian Prattis.
The two chants, from the Plum Village
Chanting Book, are the evening chant
and the incense offering (the variation that
starts, “The fragrance of this incense”).
The guided meditations are each from twelve
to fifteen minutes in length, making them
a useful way to enjoy an extended guided
meditation in solitary or in Sangha. There
is a meditation on the Four Brahmaviharas,
one on the Five Remembrances, an Earth
meditation which helps us be in touch with
our connection to Mother Earth, and an
Indian based So Hum healing meditation that
comes from Ian’s practice in India. Prattis’s
soothing voice and the gentle background
sounds of water help to bring the hearers
into a state of calmness and centeredness.
Though this presentation is rooted in the tradition
of Thich Nhat Hanh practice, it also offers some
new ways of exploring our spiritual connections.
Ian encourages us to be creative in our use of
these chants and meditations, and invites us
to share them with family and friends.
A practical tool for Sanghas everywhere, the Pine
Gate Meditations can be purchased by check or
money order to Ian Prattis and mailed to 1252
Rideout Crescent, Ottawa, Ontario, Canada
K2C 2X7. Costs are $23.00 US, including
shipping; $23.50 Canadian. Or contact Ian at
iprattis@cyberus.ca.
b o o k R E VI E W S
What the
Stones
Remember
A Life
Rediscovered
By Patrick Lane
Trumpeter Books, 2005
Reviewed by Barbara Casey
Patrick Lane is a recipient of most of Canada’s top literary
awards and considered one of the finest poets of his generation.
He has also been an alcoholic and drug addict for over forty
years. This book is the story of his first year of recovery as he
emerges from a rehabilitation facility.
Lane finds his salvation in his half-acre garden, and shares
intimate details of the lives of the flora and fauna that are his
closest friends. Month by month, we track with Lane the change
of seasons in the garden, and explore his circuitous path to
healing and transformation through the gentle but unyielding
examination of childhood memories.
The book flows seamlessly between childhood and early
adulthood memories, usually painful; brief but sharply aware
observations of a body and mind coming out of a lifetime haze
of addiction; and intimate observations of the natural world. But
perhaps more remarkable is the honesty that comes from deeply
chosen words which reflect both the beauty and the pain of this
man’s story. Lane tells us what his discovery of language meant
to him: “Poetry was more important to me then than food or
sleep, my wife or my children. I found my place in the world with
language. I was certain that with language I could heal myself
and control what surrounded me. If the house should burn
down what would be most important was how I would describe
the flames the next day. Love for me lay in imagined places, not
in the real world. Death’s only dominion was in a poem.”
Walking through these stories with Lane––sitting with him by his
pond with a cup of coffee in the early morning; watching the
arrival and departure of the many spiders and birds that inhabit
this territory; gathering boulders at a far-off quarry––weave this
man into the reader’s heart. Though the stories focus mostly
on his challenging early family life and his refuge in the natural
world, the brief but stark reminders of the addiction he has just
stepped out of remind us of his fragility and vulnerability.
In one of the many short paragraphs that sear with the challenge
of freeing oneself of addiction, he states, “This is a fearful time
for me and this first morning I stare at a whirl of flies and think
the mad thoughts of an alcoholic. The absence of others has
always meant excess to me. Bottles of vodka clink in my mind
like wind chimes. I know my sickness will abate, the sickness of
drinking will slip away, but I pray to the garden that I live this one
day sober.”
As the months go by, it seems that Lane goes through a
softening, an increasing sensitivity to the beings in his world.
One story tells of his starting to drive down the road in his
pickup, only to discover a small spider in her web on the outside
mirror. Knowing that increasing his speed as he approaches the
highway would kill this creature, he pulls to the side of the road
and finds a place to gently put her in the bushes.
The final garden project is the creation of a meditation garden.
Though at first its location is surprising––in the front yard, near
the road––this choice seems to represent the final stage of
healing, returning to the world, centered and imperturbable.
In this remarkable book, we witness the suffering of one
man, healed and transformed through a deep awareness of
the world around and within him. A model for us all.
A Mindful Way offers an eight-week course combining mindfulness meditation with
writing exercises as a means to self-exploration. The three-part program includes a
daily ten- to twenty-minute sit with emphasis on breathing, two to four pages of free
writing (in the tradition of Julia Cameron’s The Artist’s Way), and a nightly gratitude
recollection. The layout of the book, wide margins with sidebar quotes from many
traditions, makes for easy reading. The central five chapters each take one of the Five
Mindfulness Trainings as their focus.
The author has practiced in Thich Nhat Hanh’s tradition for a number of years, and
Thay has written an introduction to this book. All profits from the sale of the book go to
support Plum Village.
A Mindful Way
A Simple Guide to Happiness, Peace
and Freedom in Eight Weeks
By Jeanie Seward-Magee
Trafford Publishers, 2005
Reviewed by Constance Alexander
44 Winter 2005–2006
As a practitioner for four years, I decided to undertake this program as a way to deepen
my own practice. I like to write—a bonus, given the many writing exercises. For those
of us in a post-therapy era of our lives, going back to write about childhood and family
may feel like “been there/done that.” However, the author raises enough interesting
questions to keep one writing; for example, “Describe your life for the past ten years,
but do it as though it’s ten years from now.” Talk about confronting all your hopes,
dreams, and fears of the future!
I also enjoyed taking time before bed to remember five things for which I was
grateful that day. I realized how often I prepared for sleep feeling vaguely dissatisfied.
Remembering the small treasures of the past twenty-four hours and writing them down
helped recast things in a brighter light. That little gratitude book became my reverse
book REVIEWS
No Time
to Lose
A Timely Guide
to the Way
of the
Bodhisattva
By Pema Chödrön
Shambhala Publications, 2005
Reviewed by Judith Toy
The night the Buddha died in the tiny village of Kusinara, nearly
three hundred bhikkhus lit torches. Until dawn they told stories
of the Buddha’s life in the presence of his body in repose,
while sal blossoms floated to earth. It was as if the torches
symbolized the light of the Buddha himself entering the bodies
of his disciples. Pema Chödrön has lit such a torch for us with
her book, No Time to Lose, A Timely Guide to the Way of the
Bodhisattva, her commentary on the Tibetan Buddhist classic,
Guide to the Bodhisattva’s Way of Life (Bodhisattvacharyavat
ara) by Shantideva, an eighth-century Buddhist master from
the monastic university of Nalanda, India. The author calls
Shantideva’s work “a rhapsody on the wonders of bodhicitta,”
the mind of love.
Translated by the Padmakara Translation Group into quatrains
with the accessible cadence of iambic pentameter, Shantideva’s
words sing: And may the naked now be clothed,/And all the
hungry eat their fill./And may those parched with thirst receive/
Pure waters and delicious drink.(10.19) Shining the light of her
wisdom on small groups of stanzas, Chödrön brings the twelvecentury old teachings home to present-day Westerners.
“to do” list—instead of guiltily reviewing what I hadn’t “crossed
off my list,” I could refer to the list of blessings which had been
heaped on me (many of which, I realized gratefully, were out of
my control).
The author recommends that anyone using this book, if not
already in a spiritual community, join with like-minded friends for
this eight week journey. I agree. Sharing what arises will sustain
and enrich the experience. In the early days of my practice, I
dreaded reading the Five Mindfulness Trainings as, coming out
of a strict religious background, I tended to see them as the
Five Commandments (think stone tablets backlit with flashes
of lightning!). It was only in sitting and sharing with my Sangha
that I learned the beauty of the Trainings.
The author’s personal reflections, the stories she shares from
her life, are an integral part of A Mindful Way. For me, these
are sometimes not quite on target as illustrations of her point.
This cavil aside, I found A Mindful Way a useful practice tool. It
is an ambitious book, seeking to combine a spiritual guide with
a more conventional self-help manual. But as such, it may also
garner readers who would not otherwise pick up one of Thay’s
books. There are many doorways to the practice.
The emphatic and pragmatic title gives us a no-nonsense
summons to get down to business in our own life and practice.
Shantideva and Chödrön encourage us to use our lives to water
seeds of love. As we set out on the bodhisattva path to free
endless beings from their suffering, Chödrön offers, “Everything
we encounter becomes an opportunity to develop the outrageous
courage of the bodhi heart.” The authors repeatedly remind us
to fall back on our essential Buddha nature.
Chödrön offers a helpful study guide at the end, which is useful
while reading. Our Sangha’s aspirants to the Order of Interbeing
will use this book as they enter the bodhisattva path. Compared
to two previous translations of Shantideva, I found this one the
most helpful for its rhythmic, poetic translation and for Chödrön’s
down-to-earth commentary. Allen Ginsberg’s translation of
the last famous lines of the Heart Sutra captures for me the
imperative of this book: “Gone, gone, to the other shore gone,
reach (go) enlightenment accomplish!”
Sangha News
Unified Buddhist Church Named a
Charter Partner in “Sit for Change”
The Unified Buddhist Church, the fourfold Sangha that practices throughout the world with guidance from Venerable Thich
Nhat Hanh, has been named along with Amnesty International,
the Sierra Club, Save the Children, and a small number of other
charitable groups as a Charter Partner in the newly created Sit
for Change movement. Each year, the Sit for Change effort
will encourage meditation practitioners around the world to
enjoy ten days of meditation, commencing on December 21
and culminating on New Year’s Eve. The handful of Charter
Partners, including the Unified Buddhist Church, will receive
the donations made by sponsoring meditation participants during the ten-day period, as well as the donations made directly
to Sit for Change.
In troubling times people often ask, “What can I do?”
What is sometimes missing in ensuing discussions about the
need for political restructuring and social justice is how each
world religion might also draw upon its contemplative practices
to provide equanimity and insight. Participation in the Sit for
Change effort is one way to encourage people to draw upon
the contemplative resources that are part of our shared human
heritage.
The New Year’s Eve meditation at Plum Village was
dedicated to this worldwide effort, as was a December 31,
2005 meditation at Sanghas practicing in Thay’s tradition
throughout the world. There can be little doubt that participation in programs like Sit for Change (www.sitforchange.org)
will enhance communication among worldwide contemplative
traditions in very real ways.
Jack Lawlor, True Direction
v i etnam R E LIEF
Please Help to Support Our
Two Monasteries in Vietnam
Plum Village 7th August, 2005
Dear friends,
Today, from Plum Village, Thay has ordained ninety-one monastics. Eighty-four of them were ordained via the Internet at Tu Hieu
Temple, where Thay grew up as a novice, and Prajna Temple in the Highlands of Vietnam, where many of you joined Thay during the
Vietnam trip.
For the first time, Thay has asked us to write you to ask for your support of our two monasteries in Vietnam, Tu Hieu and Prajna.
When Thay returned to Vietnam after almost forty years, millions of Vietnamese people had not met Thay in person, but their respect
and love were overflowing when they had the opportunity to spend three months with the Plum Village delegation of monastics and
lay practitioners from thirty nations. Everyone had the opportunity to walk with Thay and touch the wonderful reality of the land that
had nurtured Thay’s insights—the insights which have helped millions of people to transform their suffering and to overcome their
many difficulties in life. Now hundreds of young Vietnamese men and women have made the courageous decision to follow Thay’s
example to practice in order to transform themselves and to help bring wellness into their families and society. They are willing
to leave behind their diplomas, money, possessions, parents, sweethearts, mobile phones, e-mail accounts, and scooters. They
vow to go as a river with the Sangha, and whatever offerings they receive, whether food or material things, they will offer up to the
Sangha, so that everyone can benefit together.
Presently, our root temple, Tu Hieu, has 101 monks and male aspirants, and Prajna temple has 120 monks, nuns, and female aspirants; all practicing in this spirit. Both monasteries are guided by fourteen monks and nuns from Plum Village. The Prajna temple
is on a mountain road, eighteen kilometers from the closest market, so the brothers and sisters cannot use bicycles for shopping.
We very much need your financial support, so that we can purchase the necessities for our two new monasteries. We need beds,
blankets, pots and pans, and scooters. Each day, 221 persons in two monasteries use up to eighty kg of rice. Right now, each
room holds twelve to fourteen sisters on bunkbeds. We are in great need of a computer, a fax machine, and a photocopier in each
monastery.
In the past, some of the monks and nuns attending public school became distracted, neglected their practice, and eventually lost their monastic path. Now we offer classes in the monastery instead. In addition to learning sutras and concrete ways to
transform suffering, each week there are two periods each to learn English and Chinese, and one period to learn Vietnamese. We
believe that training in this way, within four years these monastics will be ready to lead retreats, both inside and outside Vietnam.
Please show your kindness by choosing the items you would
like to donate and send the appropriate funds to one of the
addresses below:
___Beds: $30/bed. Donate 20 beds x $30 = $600
WHERE TO SEND MONEY:
___Bunkbeds: $60 each
• USA: make check to UBC Deer Park. Deer Park Monastery,
2499 Melru Lane, Escondido, CA 92026 or transfer directly
to account of Deer Park Monastery 029-1314078
Wells Fargo Bank, 145 North Escondido Blvd.
Escondido CA 92025
Routing Transit Number 121-04-28-82
___Blankets: $8 each
___Sweaters: $8 each.
___Rice: $25/100kg. The two monasteries need
24 tons x $25 = $600 per month
___Mosquito nets: $3 each.
Donate 100 mosquito nets x $3 = $300.
___Old scooter: $1,000 each
___Photocopy machine: $500 each
___Computer: $500 each
___To sponsor a monastic (food, medicine, toiletries,
electricity, water, etc.): $25/month
Each day, young people come to our two monasteries and ask
for ordination. However, our living quarters are too crowded, so we
have to build more. We depend on you to continue this beautiful
and noble service. Yours truly,
Thay and the Plum Village Sangha
46 Winter 2005–2006
• In France: make check to EBU Village des Pruniers. Loving
Kindness Temple, 13 Martineau, F 33580 Dieulivol, France.
Att: Sister Chan Khong.
• In Europe and Asia, please transfer your gift to the bank:
UBS Bank, Aeschenvorstadt 1, CH Basel, Switzerland;
account of Sister CAO N.P.F.Chan Khong for the Unified
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mindful ness BEL L
Pema Chödrön and Jack Kornfield:
The Wondrous Path of Difficulties
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the meaning of “lineage” and the question of authenticity.
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Thich Nhat Hanh The Los Angeles Peace Walk Young Adults

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